The Varieties of Religious Experience
{"WorkMasterId":7519,"WpPageId":288904,"ParentWpPageId":193821,"Slug":"varieties-of-religious-experience","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/william-james/varieties-of-religious-experience/","RelativeUrl":"theos/humanities/philosophy/philosophers/william-james/varieties-of-religious-experience/","HasFullText":true,"RawHtmlLength":2055340,"CleanHtmlLength":1999642,"Kicker":"Philosophy Work","Title":"The Varieties of Religious Experience","Deck":"James studies religious experience through conversion, saintliness, mysticism, healthy-mindedness, the sick soul, and pragmatic fruits.","BackLink":{"Text":"Back to William James","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/william-james/"},"AuthorCard":{"Label":"Author","Title":"William James","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/william-james/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/william-james-01-alice-boughton-portrait.jpg","ImageAlt":"William James by Alice M. Boughton","FilterTerra":"North America","ClickText":"William James","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/william-james/","Copies":["1842 CE – 1910 CE","New York City, New York","American philosopher and psychologist whose pragmatism, radical empiricism, stream-of-consciousness psychology, pluralism, and philosophy of religion reshaped modern philosophy."]},"ContextCards":[{"Label":"Period","Key":"Period:4","Title":"Modern History","DateText":"1800 CE – 1944 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-modern-history/"},{"Label":"Era","Key":"Era:11","Title":"Long 19th Century","DateText":"1870 CE – 1913 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-modern-history/philosophers-of-the-long-19th-century/"},{"Label":"Composition","Title":"1902 CE","Url":"","DateText":""}],"DateNote":"Displayed as 1902 CE for the Gifford Lectures publication.","GeoCards":[{"Label":"Region","Key":"Region:1"},{"Label":"Terra Avita","Key":"TerraAvita:6"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:25"},{"Label":"Modern Country","Key":"Country:USA:6"}],"OriginalTitle":"The Varieties of Religious Experience: A Study in Human Nature","Language":"English","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:philosophy-of-religion"},{"Label":"Secondary Discipline","Key":"Discipline:philosophy-of-mind"}],"Tradition":"American pragmatism, radical empiricism, psychology, moral philosophy, and philosophy of religion","FullText":{"Title":"Full Text","Copy":"Public-domain full text from Project Gutenberg eBook #621 .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["James studies religious experience through conversion, saintliness, mysticism, healthy-mindedness, the sick soul, and pragmatic fruits."],"Classification":{"AlternateTitles":"Varieties of Religious Experience; Gifford Lectures","KeyConcepts":"religious experience; conversion; mysticism; saintliness; pragmatism; psychology","Methodology":"Direct William James work-cluster record based on SEP, IEP, Britannica, Harvard/Houghton, William James Studies, public edition surfaces, catalog records, and scholarship. 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No full text is imported."},{"Label":"Structure","Value":"Work page with explicit integer display year, date note, evidence note, source linkage, and no full-text badge."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["James studies religious experience through conversion, saintliness, mysticism, healthy-mindedness, the sick soul, and pragmatic fruits."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Charles Sanders Peirce, British empiricism, Renouvier, Darwinian science, psychical research, medical psychology, religious experience, Henry James Sr., Ralph Waldo Emerson, and Harvard intellectual culture."},{"Label":"Influence On","Value":"American pragmatism, radical empiricism, psychology, phenomenology of experience, philosophy of religion, pluralism, moral psychology, process thought, analytic pragmatism, and modern discussions of consciousness."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as James\u0027s central philosophy-of-religion work via SEP/IEP/Britannica, Gutenberg, Commons cover evidence, catalogs, and scholarship.","James remains central for pragmatism, truth, belief, experience, pluralism, stream of consciousness, religious experience, psychology, moral choice, and democratic public philosophy."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as James\u0027s central philosophy-of-religion work via SEP/IEP/Britannica, Gutenberg, Commons cover evidence, catalogs, and scholarship."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/621\"\u003eProject Gutenberg eBook #621\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\r\n\u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\u003c/div\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003cp class=\"tei tei-p\" style=\n \"text-align: center; margin-bottom: 1.73em\"\u003e\u003cspan style=\n \"font-size: 173%\"\u003eThe Varieties of Religious Experience\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\n \"margin-bottom: 1.44em; text-align: center\"\u003e\u003cspan style=\n \"font-size: 144%\"\u003eA Study in Human Nature\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\n \"margin-bottom: 1.20em; text-align: center\"\u003e\u003cspan style=\n \"font-size: 120%\"\u003eBeing the Gifford Lectures on Natural Religion\n Delivered at Edinburgh in 1901-1902\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\n \"margin-bottom: 1.20em; text-align: center\"\u003e\u003cspan style=\n \"font-size: 120%\"\u003eBy\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\n \"margin-bottom: 1.44em; text-align: center\"\u003e\u003cspan style=\n \"font-size: 144%\"\u003eWilliam James\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\n \"text-align: center; margin-bottom: 1.00em\"\u003eLongmans, Green, And\n Co,\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\n \"margin-bottom: 1.00em; text-align: center\"\u003eNew York, London, Bombay,\n Calcutta, and Madras\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\n \"margin-bottom: 1.00em; text-align: center\"\u003e1917\u003c/p\u003e\n \u003c/div\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-bottom: 3.46em; margin-top: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eContents\u003c/span\u003e\u003c/h1\u003e\n\n \u003cul class=\"tei tei-index tei-index-toc\"\u003e\n \u003cli\u003e\u003ca href=\"#toc1\"\u003ePreface.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc3\"\u003eLecture I. Religion And Neurology.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc5\"\u003eLecture II. Circumscription of the\n Topic.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc7\"\u003eLecture III. The Reality Of The\n Unseen.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc9\"\u003eLectures IV and V. The Religion Of\n Healthy-Mindedness.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc11\"\u003eLectures VI And VII. The Sick Soul.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc13\"\u003eLecture VIII. The Divided Self, And The\n Process Of Its Unification.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc15\"\u003eLecture IX. Conversion.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc17\"\u003eLecture X. Conversion—Concluded.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc19\"\u003eLectures XI, XII, And XIII.\n Saintliness.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc21\"\u003eLectures XIV And XV. The Value Of\n Saintliness.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc23\"\u003eLectures XVI And XVII. Mysticism.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc25\"\u003eLecture XVIII. Philosophy.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc27\"\u003eLecture XIX. Other Characteristics.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc29\"\u003eLecture XX. Conclusions.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc31\"\u003ePostscript.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc33\"\u003eIndex.\u003c/a\u003e\u003c/li\u003e\n\n \u003cli\u003e\u003ca href=\"#toc35\"\u003eFootnotes\u003c/a\u003e\u003c/li\u003e\n \u003c/ul\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-body\" style=\n \"margin-bottom: 6.00em; margin-top: 6.00em\"\u003e\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003cp class=\"tei tei-p\" style=\n \"margin-bottom: 1.00em; text-align: center\"\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-figure\" style=\"text-align: center; width: 80%\"\u003e\n \u003ca href=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-varieties-of-religious-experience-cover.jpg\"\u003e\u003cimg src=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-varieties-of-religious-experience-cover.jpg\" alt=\n \"Title Page\" /\u003e\u003c/a\u003e\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"pageiv\"\u003e[pg iv]\u003c/span\u003e\u003ca name=\"Pgiv\"\n id=\"Pgiv\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eC. P. G.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIN FILIAL\n GRATITUDE AND LOVE\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"pagev\"\u003e[pg v]\u003c/span\u003e\u003ca name=\"Pgv\"\n id=\"Pgv\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc1\" id=\"toc1\"\u003e\u003c/a\u003e \u003ca name=\"pdf2\" id=\"pdf2\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-bottom: 3.46em; margin-top: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003ePreface.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis book would\n never have been written had I not been honored with an appointment as\n Gifford Lecturer on Natural Religion at the University of Edinburgh.\n In casting about me for subjects of the two courses of ten lectures\n each for which I thus became responsible, it seemed to me that the\n first course might well be a descriptive one on \u003cspan class=\n \"tei tei-q\"\u003e“Man\u0027s Religious Appetites,”\u003c/span\u003e and the second a\n metaphysical one on \u003cspan class=\"tei tei-q\"\u003e“Their Satisfaction\n through Philosophy.”\u003c/span\u003e But the unexpected growth of the\n psychological matter as I came to write it out has resulted in the\n second subject being postponed entirely, and the description of man\u0027s\n religious constitution now fills the twenty lectures. In Lecture\n \u003ca href=\"#Lecture_XX\" class=\"tei tei-ref\"\u003eXX\u003c/a\u003e I have suggested\n rather than stated my own philosophic conclusions, and the reader who\n desires immediately to know them should turn to pages \u003ca href=\n \"#Pg511\" class=\"tei tei-ref\"\u003e511-519\u003c/a\u003e, and to the \u003cspan class=\n \"tei tei-q\"\u003e“Postscript”\u003c/span\u003e of the book. I hope to be able at\n some later day to express them in more explicit form.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn my belief that\n a large acquaintance with particulars often makes us wiser than the\n possession of abstract formulas, however deep, I have loaded the\n lectures with concrete examples, and I have chosen these among the\n extremer expressions of the religious temperament. To some readers I\n may consequently seem, before they get beyond the middle of the book,\n to offer a caricature of \u003cspan class=\"tei tei-pb\" id=\"pagevi\"\u003e[pg\n vi]\u003c/span\u003e\u003ca name=\"Pgvi\" id=\"Pgvi\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the\n subject. Such convulsions of piety, they will say, are not sane. If,\n however, they will have the patience to read to the end, I believe\n that this unfavorable impression will disappear; for I there combine\n the religious impulses with other principles of common sense which\n serve as correctives of exaggeration, and allow the individual reader\n to draw as moderate conclusions as he will.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMy thanks for help\n in writing these lectures are due to Edwin D. Starbuck, of Stanford\n University, who made over to me his large collection of manuscript\n material; to Henry W. Rankin, of East Northfield, a friend unseen but\n proved, to whom I owe precious information; to Theodore Flournoy, of\n Geneva, to Canning Schiller, of Oxford, and to my colleague Benjamin\n Rand, for documents; to my colleague Dickinson S. Miller, and to my\n friends, Thomas Wren Ward, of New York, and Wincenty Lutoslawski,\n late of Cracow, for important suggestions and advice. Finally, to\n conversations with the lamented Thomas Davidson and to the use of his\n books, at Glenmore, above Keene Valley, I owe more obligations than I\n can well express.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eHarvard\n University\u003c/span\u003e\u003c/span\u003e,\u003cbr /\u003e\n March, 1902.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page001\"\u003e[pg 001]\u003c/span\u003e\u003ca name=\n \"Pg001\" id=\"Pg001\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc3\" id=\"toc3\"\u003e\u003c/a\u003e \u003ca name=\"pdf4\" id=\"pdf4\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-bottom: 3.46em; margin-top: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture I. Religion And\n Neurology.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is with no\n small amount of trepidation that I take my place behind this desk,\n and face this learned audience. To us Americans, the experience of\n receiving instruction from the living voice, as well as from the\n books, of European scholars, is very familiar. At my own University\n of Harvard, not a winter passes without its harvest, large or small,\n of lectures from Scottish, English, French, or German representatives\n of the science or literature of their respective countries whom we\n have either induced to cross the ocean to address us, or captured on\n the wing as they were visiting our land. It seems the natural thing\n for us to listen whilst the Europeans talk. The contrary habit, of\n talking whilst the Europeans listen, we have not yet acquired; and in\n him who first makes the adventure it begets a certain sense of\n apology being due for so presumptuous an act. Particularly must this\n be the case on a soil as sacred to the American imagination as that\n of Edinburgh. The glories of the philosophic chair of this university\n were deeply impressed on my imagination in boyhood. Professor\n Fraser\u0027s Essays in Philosophy, then just published, was the first\n philosophic book I ever looked into, and I well remember the\n awe-struck feeling I received from the account of Sir William\n \u003cspan class=\"tei tei-pb\" id=\"page002\"\u003e[pg 002]\u003c/span\u003e\u003ca name=\"Pg002\"\n id=\"Pg002\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e Hamilton\u0027s class-room therein\n contained. Hamilton\u0027s own lectures were the first philosophic\n writings I ever forced myself to study, and after that I was immersed\n in Dugald Stewart and Thomas Brown. Such juvenile emotions of\n reverence never get outgrown; and I confess that to find my humble\n self promoted from my native wilderness to be actually for the time\n an official here, and transmuted into a colleague of these\n illustrious names, carries with it a sense of dreamland quite as much\n as of reality.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut since I have\n received the honor of this appointment I have felt that it would\n never do to decline. The academic career also has its heroic\n obligations, so I stand here without further deprecatory words. Let\n me say only this, that now that the current, here and at Aberdeen,\n has begun to run from west to east, I hope it may continue to do so.\n As the years go by, I hope that many of my countrymen may be asked to\n lecture in the Scottish universities, changing places with Scotsmen\n lecturing in the United States; I hope that our people may become in\n all these higher matters even as one people; and that the peculiar\n philosophic temperament, as well as the peculiar political\n temperament, that goes with our English speech may more and more\n pervade and influence the world.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs regards the\n manner in which I shall have to administer this lectureship, I am\n neither a theologian, nor a scholar learned in the history of\n religions, nor an anthropologist. Psychology is the only branch of\n learning in which I am particularly versed. To the psychologist the\n religious propensities of man must be at least as interesting as any\n other of the facts pertaining to his mental constitution. It would\n seem, therefore, that, as a psychologist, \u003cspan class=\"tei tei-pb\"\n id=\"page003\"\u003e[pg 003]\u003c/span\u003e\u003ca name=\"Pg003\" id=\"Pg003\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e the natural thing for me would be to invite you\n to a descriptive survey of those religious propensities.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf the inquiry be\n psychological, not religious institutions, but rather religious\n feelings and religious impulses must be its subject, and I must\n confine myself to those more developed subjective phenomena recorded\n in literature produced by articulate and fully self-conscious men, in\n works of piety and autobiography. Interesting as the origins and\n early stages of a subject always are, yet when one seeks earnestly\n for its full significance, one must always look to its more\n completely evolved and perfect forms. It follows from this that the\n documents that will most concern us will be those of the men who were\n most accomplished in the religious life and best able to give an\n intelligible account of their ideas and motives. These men, of\n course, are either comparatively modern writers, or else such earlier\n ones as have become religious classics. The \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\"font-style: italic\"\u003edocuments\n humains\u003c/span\u003e\u003c/span\u003e which we shall find most instructive need not\n then be sought for in the haunts of special erudition—they lie along\n the beaten highway; and this circumstance, which flows so naturally\n from the character of our problem, suits admirably also your\n lecturer\u0027s lack of special theological learning. I may take my\n citations, my sentences and paragraphs of personal confession, from\n books that most of you at some time will have had already in your\n hands, and yet this will be no detriment to the value of my\n conclusions. It is true that some more adventurous reader and\n investigator, lecturing here in future, may unearth from the shelves\n of libraries documents that will make a more delectable and curious\n entertainment to listen to than mine. Yet I doubt whether he will\n necessarily, by his control of so much more out-of-the-way material,\n get much closer to the essence of the matter in hand.\u003c/p\u003e\u003cspan class=\n \"tei tei-pb\" id=\"page004\"\u003e[pg 004]\u003c/span\u003e\u003ca name=\"Pg004\" id=\"Pg004\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe question, What\n are the religious propensities? and the question, What is their\n philosophic significance? are two entirely different orders of\n question from the logical point of view; and, as a failure to\n recognize this fact distinctly may breed confusion, I wish to insist\n upon the point a little before we enter into the documents and\n materials to which I have referred.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn recent books on\n logic, distinction is made between two orders of inquiry concerning\n anything. First, what is the nature of it? how did it come about?\n what is its constitution, origin, and history? And second, What is\n its importance, meaning, or significance, now that it is once here?\n The answer to the one question is given in an \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eexistential\n judgment\u003c/span\u003e\u003c/em\u003e or proposition. The answer to the other is a\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eproposition\n of value\u003c/span\u003e\u003c/em\u003e, what the Germans call a \u003cspan lang=\"de\" class=\n \"tei tei-foreign\" xml:lang=\"de\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eWerthurtheil\u003c/span\u003e\u003c/span\u003e, or what we may, if\n we like, denominate a \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003espiritual judgment\u003c/span\u003e\u003c/em\u003e. Neither judgment\n can be deduced immediately from the other. They proceed from diverse\n intellectual preoccupations, and the mind combines them only by\n making them first separately, and then adding them together.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the matter of\n religions it is particularly easy to distinguish the two orders of\n question. Every religious phenomenon has its history and its\n derivation from natural antecedents. What is nowadays called the\n higher criticism of the Bible is only a study of the Bible from this\n existential point of view, neglected too much by the earlier church.\n Under just what biographic conditions did the sacred writers bring\n forth their various contributions to the holy volume? And what had\n they exactly in their several individual minds, when they delivered\n their utterances? These are manifestly questions of historical fact,\n and one does not see how the answer to them can decide offhand the\n still further question: of what use \u003cspan class=\"tei tei-pb\" id=\n \"page005\"\u003e[pg 005]\u003c/span\u003e\u003ca name=\"Pg005\" id=\"Pg005\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e should such a volume, with its manner of coming\n into existence so defined, be to us as a guide to life and a\n revelation? To answer this other question we must have already in our\n mind some sort of a general theory as to what the peculiarities in a\n thing should be which give it value for purposes of revelation; and\n this theory itself would be what I just called a spiritual judgment.\n Combining it with our existential judgment, we might indeed deduce\n another spiritual judgment as to the Bible\u0027s worth. Thus if our\n theory of revelation-value were to affirm that any book, to possess\n it, must have been composed automatically or not by the free caprice\n of the writer, or that it must exhibit no scientific and historic\n errors and express no local or personal passions, the Bible would\n probably fare ill at our hands. But if, on the other hand, our theory\n should allow that a book may well be a revelation in spite of errors\n and passions and deliberate human composition, if only it be a true\n record of the inner experiences of great-souled persons wrestling\n with the crises of their fate, then the verdict would be much more\n favorable. You see that the existential facts by themselves are\n insufficient for determining the value; and the best adepts of the\n higher criticism accordingly never confound the existential with the\n spiritual problem. With the same conclusions of fact before them,\n some take one view, and some another, of the Bible\u0027s value as a\n revelation, according as their spiritual judgment as to the\n foundation of values differs.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI make these\n general remarks about the two sorts of judgment, because there are\n many religious persons—some of you now present, possibly, are among\n them—who do not yet make a working use of the distinction, and who\n may therefore feel at first a little startled at \u003cspan class=\n \"tei tei-pb\" id=\"page006\"\u003e[pg 006]\u003c/span\u003e\u003ca name=\"Pg006\" id=\"Pg006\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e the purely existential point of view from\n which in the following lectures the phenomena of religious experience\n must be considered. When I handle them biologically and\n psychologically as if they were mere curious facts of individual\n history, some of you may think it a degradation of so sublime a\n subject, and may even suspect me, until my purpose gets more fully\n expressed, of deliberately seeking to discredit the religious side of\n life.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch a result is\n of course absolutely alien to my intention; and since such a\n prejudice on your part would seriously obstruct the due effect of\n much of what I have to relate, I will devote a few more words to the\n point.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere can be no\n doubt that as a matter of fact a religious life, exclusively pursued,\n does tend to make the person exceptional and eccentric. I speak not\n now of your ordinary religious believer, who follows the conventional\n observances of his country, whether it be Buddhist, Christian, or\n Mohammedan. His religion has been made for him by others,\n communicated to him by tradition, determined to fixed forms by\n imitation, and retained by habit. It would profit us little to study\n this second-hand religious life. We must make search rather for the\n original experiences which were the pattern-setters to all this mass\n of suggested feeling and imitated conduct. These experiences we can\n only find in individuals for whom religion exists not as a dull\n habit, but as an acute fever rather. But such individuals are\n \u003cspan class=\"tei tei-q\"\u003e“geniuses”\u003c/span\u003e in the religious line; and\n like many other geniuses who have brought forth fruits effective\n enough for commemoration in the pages of biography, such religious\n geniuses have often shown symptoms of nervous instability. Even more\n perhaps than other kinds of genius, religious leaders have been\n subject to abnormal psychical visitations. Invariably they have been\n creatures of exalted emotional sensibility. \u003cspan class=\"tei tei-pb\"\n id=\"page007\"\u003e[pg 007]\u003c/span\u003e\u003ca name=\"Pg007\" id=\"Pg007\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e Often they have led a discordant inner life,\n and had melancholy during a part of their career. They have known no\n measure, been liable to obsessions and fixed ideas; and frequently\n they have fallen into trances, heard voices, seen visions, and\n presented all sorts of peculiarities which are ordinarily classed as\n pathological. Often, moreover, these pathological features in their\n career have helped to give them their religious authority and\n influence.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf you ask for a\n concrete example, there can be no better one than is furnished by the\n person of George Fox. The Quaker religion which he founded is\n something which it is impossible to overpraise. In a day of shams, it\n was a religion of veracity rooted in spiritual inwardness, and a\n return to something more like the original gospel truth than men had\n ever known in England. So far as our Christian sects to-day are\n evolving into liberality, they are simply reverting in essence to the\n position which Fox and the early Quakers so long ago assumed. No one\n can pretend for a moment that in point of spiritual sagacity and\n capacity, Fox\u0027s mind was unsound. Every one who confronted him\n personally, from Oliver Cromwell down to county magistrates and\n jailers, seems to have acknowledged his superior power. Yet from the\n point of view of his nervous constitution, Fox was a psychopath or\n \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003edétraqué\u003c/span\u003e\u003c/span\u003e of the deepest dye. His\n Journal abounds in entries of this sort:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAs I was walking with several friends, I lifted up\n my head, and saw three steeple-house spires, and they struck at my\n life. I asked them what place that was? They said, Lichfield.\n Immediately the word of the Lord came to me, that I must go thither.\n Being come to the house we were going to, I wished the friends to\n walk into the house, saying nothing to them of whither I was to go.\n As soon as they were gone I stept away,\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page008\"\u003e[pg 008]\u003c/span\u003e\u003ca name=\"Pg008\" id=\"Pg008\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eand went by\n my eye over hedge and ditch till I came within a mile of Lichfield;\n where, in a great field, shepherds were keeping their sheep. Then was\n I commanded by the Lord to pull off my shoes. I stood still, for it\n was winter: but the word of the Lord was like a fire in me. So I put\n off my shoes, and left them with the shepherds; and the poor\n shepherds trembled, and were astonished. Then I walked on about a\n mile, and as soon as I was got within the city, the word of the Lord\n came to me again, saying: Cry,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWo to the bloody city of\n Lichfield!\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eSo I went up and down the streets,\n crying with a loud voice, Wo to the bloody city of Lichfield! It\n being market day, I went into the market-place, and to and fro in the\n several parts of it, and made stands, crying as before, Wo to the\n bloody city of Lichfield! And no one laid hands on me. As I went thus\n crying through the streets, there seemed to me to be a channel of\n blood running down the streets, and the market-place appeared like a\n pool of blood. When I had declared what was upon me, and felt myself\n clear, I went out of the town in peace; and returning to the\n shepherds gave them some money, and took my shoes of them again. But\n the fire of the Lord was so on my feet, and all over me, that I did\n not matter to put on my shoes again, and was at a stand whether I\n should or no, till I felt freedom from the Lord so to do: then, after\n I had washed my feet, I put on my shoes again. After this a deep\n consideration came upon me, for what reason I should be sent to cry\n against that city, and call it The bloody city! For though the\n parliament had the minister one while, and the king another, and much\n blood had been shed in the town during the wars between them, yet\n there was no more than had befallen many other places. But afterwards\n I came to understand, that in the Emperor Diocletian\u0027s time a\n thousand Christians were martyr\u0027d in Lichfield. So I was to go,\n without my shoes, through the channel of their blood, and into the\n pool of their blood in the market-place, that I might raise up the\n memorial of the blood of those martyrs, which had been shed above a\n thousand years before, and lay cold in their streets. So the sense of\n this blood was upon me, and I obeyed the word of the\n Lord.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page009\"\u003e[pg 009]\u003c/span\u003e\u003ca name=\n \"Pg009\" id=\"Pg009\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBent as we are on\n studying religion\u0027s existential conditions, we cannot possibly ignore\n these pathological aspects of the subject. We must describe and name\n them just as if they occurred in non-religious men. It is true that\n we instinctively recoil from seeing an object to which our emotions\n and affections are committed handled by the intellect as any other\n object is handled. The first thing the intellect does with an object\n is to class it along with something else. But any object that is\n infinitely important to us and awakens our devotion feels to us also\n as if it must be \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esui generis\u003c/span\u003e\u003c/span\u003e and unique. Probably a\n crab would be filled with a sense of personal outrage if it could\n hear us class it without ado or apology as a crustacean, and thus\n dispose of it. \u003cspan class=\"tei tei-q\"\u003e“I am no such thing,”\u003c/span\u003e\n it would say; \u003cspan class=\"tei tei-q\"\u003e“I am \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003emyself\u003c/span\u003e\u003c/span\u003e, \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003emyself\u003c/span\u003e\u003c/span\u003e alone.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next thing the\n intellect does is to lay bare the causes in which the thing\n originates. Spinoza says: \u003cspan class=\"tei tei-q\"\u003e“I will analyze the\n actions and appetites of men as if it were a question of lines, of\n planes, and of solids.”\u003c/span\u003e And elsewhere he remarks that he will\n consider our passions and their properties with the same eye with\n which he looks on all other natural things, since the consequences of\n our affections flow from their nature with the same necessity as it\n results from the nature of a triangle that its three angles should be\n equal to two right angles. Similarly M. Taine, in the introduction to\n his history of English literature, has written: \u003cspan class=\n \"tei tei-q\"\u003e“Whether facts be moral or physical, it makes no matter.\n They always have their causes. There are causes for ambition,\n courage, veracity, just as there are for digestion, muscular\n movement, animal heat. Vice and virtue are products like vitriol and\n sugar.”\u003c/span\u003e When we read such proclamations of the intellect bent\n on showing the existential conditions of absolutely \u003cspan class=\n \"tei tei-pb\" id=\"page010\"\u003e[pg 010]\u003c/span\u003e\u003ca name=\"Pg010\" id=\"Pg010\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e everything, we feel—quite apart from our\n legitimate impatience at the somewhat ridiculous swagger of the\n program, in view of what the authors are actually able to\n perform—menaced and negated in the springs of our innermost life.\n Such cold-blooded assimilations threaten, we think, to undo our\n soul\u0027s vital secrets, as if the same breath which should succeed in\n explaining their origin would simultaneously explain away their\n significance, and make them appear of no more preciousness, either,\n than the useful groceries of which M. Taine speaks.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePerhaps the\n commonest expression of this assumption that spiritual value is\n undone if lowly origin be asserted is seen in those comments which\n unsentimental people so often pass on their more sentimental\n acquaintances. Alfred believes in immortality so strongly because his\n temperament is so emotional. Fanny\u0027s extraordinary conscientiousness\n is merely a matter of over-instigated nerves. William\u0027s melancholy\n about the universe is due to bad digestion—probably his liver is\n torpid. Eliza\u0027s delight in her church is a symptom of her hysterical\n constitution. Peter would be less troubled about his soul if he would\n take more exercise in the open air, etc. A more fully developed\n example of the same kind of reasoning is the fashion, quite common\n nowadays among certain writers, of criticising the religious emotions\n by showing a connection between them and the sexual life. Conversion\n is a crisis of puberty and adolescence. The macerations of saints,\n and the devotion of missionaries, are only instances of the parental\n instinct of self-sacrifice gone astray. For the hysterical nun,\n starving for natural life, Christ is but an imaginary substitute for\n a more earthly object of affection. And the like.\u003ca id=\"noteref_1\"\n name=\"noteref_1\" href=\"#note_1\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e1\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page011\"\u003e[pg 011]\u003c/span\u003e\u003ca name=\"Pg011\" id=\"Pg011\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe are surely all\n familiar in a general way with this method of discrediting states of\n mind for which we have \u003cspan class=\"tei tei-pb\" id=\"page012\"\u003e[pg\n 012]\u003c/span\u003e\u003ca name=\"Pg012\" id=\"Pg012\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e an\n antipathy. We all use it to some degree in criticising persons whose\n states of mind we regard as overstrained. But when other people\n criticise our own more exalted soul-flights by calling them\n \u003cspan class=\"tei tei-q\"\u003e“nothing but”\u003c/span\u003e expressions of our\n organic disposition, we feel outraged and hurt, for we know that,\n whatever be our organism\u0027s peculiarities, our mental states have\n their substantive value as revelations \u003cspan class=\"tei tei-pb\" id=\n \"page013\"\u003e[pg 013]\u003c/span\u003e\u003ca name=\"Pg013\" id=\"Pg013\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e of the living truth; and we wish that all this\n medical materialism could be made to hold its tongue.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMedical\n materialism seems indeed a good appellation for the too simple-minded\n system of thought which we are considering. Medical materialism\n finishes up Saint Paul by calling his vision on the road to Damascus\n a discharging lesion of the occipital cortex, he being an epileptic.\n It snuffs out Saint Teresa as an hysteric, Saint Francis of Assisi as\n an hereditary degenerate. George Fox\u0027s discontent with the shams of\n his age, and his pining for spiritual veracity, it treats as a\n symptom of a disordered colon. Carlyle\u0027s organ-tones of misery it\n accounts for by a gastro-duodenal catarrh. All such mental\n over-tensions, it says, are, when you come to the bottom of the\n matter, mere affairs of diathesis (auto-intoxications most probably),\n due to the perverted action of various glands which physiology will\n yet discover.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd medical\n materialism then thinks that the spiritual authority of all such\n personages is successfully undermined.\u003ca id=\"noteref_2\" name=\n \"noteref_2\" href=\"#note_2\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e2\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet us ourselves\n look at the matter in the largest possible way. Modern psychology,\n finding definite psycho-physical connections to hold good, assumes as\n a convenient hypothesis that the dependence of mental states upon\n bodily conditions must be thorough-going and complete. If we adopt\n the assumption, then of course what medical materialism insists on\n must be true in a general way, if not in every detail: Saint Paul\n certainly had once an epileptoid, if not an epileptic seizure; George\n Fox was an hereditary degenerate; Carlyle was undoubtedly\n auto-intoxicated by some organ or other, no matter which,—and\n \u003cspan class=\"tei tei-pb\" id=\"page014\"\u003e[pg 014]\u003c/span\u003e\u003ca name=\"Pg014\"\n id=\"Pg014\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the rest. But now, I ask you,\n how can such an existential account of facts of mental history decide\n in one way or another upon their spiritual significance? According to\n the general postulate of psychology just referred to, there is not a\n single one of our states of mind, high or low, healthy or morbid,\n that has not some organic process as its condition. Scientific\n theories are organically conditioned just as much as religious\n emotions are; and if we only knew the facts intimately enough, we\n should doubtless see \u003cspan class=\"tei tei-q\"\u003e“the liver”\u003c/span\u003e\n determining the dicta of the sturdy atheist as decisively as it does\n those of the Methodist under conviction anxious about his soul. When\n it alters in one way the blood that percolates it, we get the\n methodist, when in another way, we get the atheist form of mind. So\n of all our raptures and our drynesses, our longings and pantings, our\n questions and beliefs. They are equally organically founded, be they\n of religious or of non-religious content.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo plead the\n organic causation of a religious state of mind, then, in refutation\n of its claim to possess superior spiritual value, is quite illogical\n and arbitrary, unless one have already worked out in advance some\n psycho-physical theory connecting spiritual values in general with\n determinate sorts of physiological change. Otherwise none of our\n thoughts and feelings, not even our scientific doctrines, not even\n our \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003edis\u003c/span\u003e\u003c/em\u003e-beliefs, could retain any value\n as revelations of the truth, for every one of them without exception\n flows from the state of their possessor\u0027s body at the time.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is needless to\n say that medical materialism draws in point of fact no such sweeping\n skeptical conclusion. It is sure, just as every simple man is sure,\n that some states of mind are inwardly superior to others, and reveal\n to us more truth, and in this it simply makes use of an ordinary\n \u003cspan class=\"tei tei-pb\" id=\"page015\"\u003e[pg 015]\u003c/span\u003e\u003ca name=\"Pg015\"\n id=\"Pg015\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e spiritual judgment. It has no\n physiological theory of the production of these its favorite states,\n by which it may accredit them; and its attempt to discredit the\n states which it dislikes, by vaguely associating them with nerves and\n liver, and connecting them with names connoting bodily affliction, is\n altogether illogical and inconsistent.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet us play fair\n in this whole matter, and be quite candid with ourselves and with the\n facts. When we think certain states of mind superior to others, is it\n ever because of what we know concerning their organic antecedents?\n No! it is always for two entirely different reasons. It is either\n because we take an immediate delight in them; or else it is because\n we believe them to bring us good consequential fruits for life. When\n we speak disparagingly of \u003cspan class=\"tei tei-q\"\u003e“feverish\n fancies,”\u003c/span\u003e surely the fever-process as such is not the ground\n of our disesteem—for aught we know to the contrary, 103° or 104°\n Fahrenheit might be a much more favorable temperature for truths to\n germinate and sprout in, than the more ordinary blood-heat of 97 or\n 98 degrees. It is either the disagreeableness itself of the fancies,\n or their inability to bear the criticisms of the convalescent hour.\n When we praise the thoughts which health brings, health\u0027s peculiar\n chemical metabolisms have nothing to do with determining our\n judgment. We know in fact almost nothing about these metabolisms. It\n is the character of inner happiness in the thoughts which stamps them\n as good, or else their consistency with our other opinions and their\n serviceability for our needs, which make them pass for true in our\n esteem.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow the more\n intrinsic and the more remote of these criteria do not always hang\n together. Inner happiness and serviceability do not always agree.\n What immediately feels most \u003cspan class=\"tei tei-q\"\u003e“good”\u003c/span\u003e is\n not always most \u003cspan class=\"tei tei-q\"\u003e“true,”\u003c/span\u003e when\n \u003cspan class=\"tei tei-pb\" id=\"page016\"\u003e[pg 016]\u003c/span\u003e\u003ca name=\"Pg016\"\n id=\"Pg016\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e measured by the verdict of the\n rest of experience. The difference between Philip drunk and Philip\n sober is the classic instance in corroboration. If merely\n \u003cspan class=\"tei tei-q\"\u003e“feeling good”\u003c/span\u003e could decide,\n drunkenness would be the supremely valid human experience. But its\n revelations, however acutely satisfying at the moment, are inserted\n into an environment which refuses to bear them out for any length of\n time. The consequence of this discrepancy of the two criteria is the\n uncertainty which still prevails over so many of our spiritual\n judgments. There are moments of sentimental and mystical\n experience—we shall hereafter hear much of them—that carry an\n enormous sense of inner authority and illumination with them when\n they come. But they come seldom, and they do not come to every one;\n and the rest of life makes either no connection with them, or tends\n to contradict them more than it confirms them. Some persons follow\n more the voice of the moment in these cases, some prefer to be guided\n by the average results. Hence the sad discordancy of so many of the\n spiritual judgments of human beings; a discordancy which will be\n brought home to us acutely enough before these lectures end.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is, however, a\n discordancy that can never be resolved by any merely medical test. A\n good example of the impossibility of holding strictly to the medical\n tests is seen in the theory of the pathological causation of genius\n promulgated by recent authors. \u003cspan class=\n \"tei tei-q\"\u003e“Genius,”\u003c/span\u003e said Dr. Moreau, \u003cspan class=\n \"tei tei-q\"\u003e“is but one of the many branches of the neuropathic\n tree.”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“Genius,”\u003c/span\u003e says Dr.\n Lombroso, \u003cspan class=\"tei tei-q\"\u003e“is a symptom of hereditary\n degeneration of the epileptoid variety, and is allied to moral\n insanity.”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“Whenever a man\u0027s\n life,”\u003c/span\u003e writes Mr. Nisbet, \u003cspan class=\"tei tei-q\"\u003e“is at once\n sufficiently illustrious and recorded with sufficient fullness to be\n a subject of profitable \u003cspan class=\"tei tei-pb\" id=\"page017\"\u003e[pg\n 017]\u003c/span\u003e\u003ca name=\"Pg017\" id=\"Pg017\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n study, he inevitably falls into the morbid category…. And it is\n worthy of remark that, as a rule, the greater the genius, the greater\n the unsoundness.”\u003c/span\u003e\u003ca id=\"noteref_3\" name=\"noteref_3\" href=\n \"#note_3\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e3\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow do these\n authors, after having succeeded in establishing to their own\n satisfaction that the works of genius are fruits of disease,\n consistently proceed thereupon to impugn the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003evalue\u003c/span\u003e\u003c/em\u003e of\n the fruits? Do they deduce a new spiritual judgment from their new\n doctrine of existential conditions? Do they frankly forbid us to\n admire the productions of genius from now onwards? and say outright\n that no neuropath can ever be a revealer of new truth?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNo! their\n immediate spiritual instincts are too strong for them here, and hold\n their own against inferences which, in mere love of logical\n consistency, medical materialism ought to be only too glad to draw.\n One disciple of the school, indeed, has striven to impugn the value\n of works of genius in a wholesale way (such works of contemporary\n art, namely, as he himself is unable to enjoy, and they are many) by\n using medical arguments.\u003ca id=\"noteref_4\" name=\"noteref_4\" href=\n \"#note_4\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e4\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But for\n the most part the masterpieces are left unchallenged; and the medical\n line of attack either confines itself to such secular productions as\n every one admits to be intrinsically eccentric, or else addresses\n itself exclusively to religious manifestations. And then it is\n because the religious manifestations have been already condemned\n because the critic dislikes them on internal or spiritual\n grounds.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the natural\n sciences and industrial arts it never occurs to any one to try to\n refute opinions by showing up their author\u0027s neurotic constitution.\n Opinions here are invariably tested by logic and by experiment, no\n \u003cspan class=\"tei tei-pb\" id=\"page018\"\u003e[pg 018]\u003c/span\u003e\u003ca name=\"Pg018\"\n id=\"Pg018\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e matter what may be their\n author\u0027s neurological type. It should be no otherwise with religious\n opinions. Their value can only be ascertained by spiritual judgments\n directly passed upon them, judgments based on our own immediate\n feeling primarily; and secondarily on what we can ascertain of their\n experiential relations to our moral needs and to the rest of what we\n hold as true.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eImmediate\n luminousness\u003c/span\u003e\u003c/em\u003e, in short, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ephilosophical\n reasonableness\u003c/span\u003e\u003c/em\u003e, and \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003emoral helpfulness\u003c/span\u003e\u003c/em\u003e are the only\n available criteria. Saint Teresa might have had the nervous system of\n the placidest cow, and it would not now save her theology, if the\n trial of the theology by these other tests should show it to be\n contemptible. And conversely if her theology can stand these other\n tests, it will make no difference how hysterical or nervously off her\n balance Saint Teresa may have been when she was with us here\n below.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYou see that at\n bottom we are thrown back upon the general principles by which the\n empirical philosophy has always contended that we must be guided in\n our search for truth. Dogmatic philosophies have sought for tests for\n truth which might dispense us from appealing to the future. Some\n direct mark, by noting which we can be protected immediately and\n absolutely, now and forever, against all mistake—such has been the\n darling dream of philosophic dogmatists. It is clear that the\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eorigin\u003c/span\u003e\u003c/em\u003e of the truth would be an\n admirable criterion of this sort, if only the various origins could\n be discriminated from one another from this point of view, and the\n history of dogmatic opinion shows that origin has always been a\n favorite test. Origin in immediate intuition; origin in pontifical\n authority; origin in supernatural revelation, as by vision, hearing,\n or unaccountable impression; origin in direct \u003cspan class=\n \"tei tei-pb\" id=\"page019\"\u003e[pg 019]\u003c/span\u003e\u003ca name=\"Pg019\" id=\"Pg019\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e possession by a higher spirit, expressing\n itself in prophecy and warning; origin in automatic utterance\n generally,—these origins have been stock warrants for the truth of\n one opinion after another which we find represented in religious\n history. The medical materialists are therefore only so many belated\n dogmatists, neatly turning the tables on their predecessors by using\n the criterion of origin in a destructive instead of an accreditive\n way.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThey are effective\n with their talk of pathological origin only so long as supernatural\n origin is pleaded by the other side, and nothing but the argument\n from origin is under discussion. But the argument from origin has\n seldom been used alone, for it is too obviously insufficient. Dr.\n Maudsley is perhaps the cleverest of the rebutters of supernatural\n religion on grounds of origin. Yet he finds himself forced to\n write:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“What right have we to believe Nature under any\n obligation to do her work by means of complete minds only? She may\n find an incomplete mind a more suitable instrument for a particular\n purpose. It is the work that is done, and the quality in the worker\n by which it was done, that is alone of moment; and it may be no great\n matter from a cosmical standpoint, if in other qualities of character\n he was singularly defective—if indeed he were hypocrite, adulterer,\n eccentric, or lunatic…. Home we come again, then, to the old and\n last resort of certitude,—namely the common assent of mankind, or of\n the competent by instruction and training among\n mankind.”\u003c/span\u003e\u003ca id=\"noteref_5\" name=\"noteref_5\" href=\n \"#note_5\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e5\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn other words,\n not its origin, but \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethe way in which it works on the\n whole\u003c/span\u003e\u003c/em\u003e, is Dr. Maudsley\u0027s final test of a belief. This is\n our own empiricist criterion; and this criterion \u003cspan class=\n \"tei tei-pb\" id=\"page020\"\u003e[pg 020]\u003c/span\u003e\u003ca name=\"Pg020\" id=\"Pg020\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e the stoutest insisters on supernatural\n origin have also been forced to use in the end. Among the visions and\n messages some have always been too patently silly, among the trances\n and convulsive seizures some have been too fruitless for conduct and\n character, to pass themselves off as significant, still less as\n divine. In the history of Christian mysticism the problem how to\n discriminate between such messages and experiences as were really\n divine miracles, and such others as the demon in his malice was able\n to counterfeit, thus making the religious person twofold more the\n child of hell he was before, has always been a difficult one to\n solve, needing all the sagacity and experience of the best directors\n of conscience. In the end it had to come to our empiricist criterion:\n By their fruits ye shall know them, not by their roots, Jonathan\n Edwards\u0027s Treatise on Religious Affections is an elaborate working\n out of this thesis. The \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eroots\u003c/span\u003e\u003c/em\u003e of a man\u0027s virtue are\n inaccessible to us. No appearances whatever are infallible proofs of\n grace. Our practice is the only sure evidence, even to ourselves,\n that we are genuinely Christians.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn forming a judgment of ourselves\n now,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eEdwards writes,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewe should certainly adopt that evidence which our\n supreme Judge will chiefly make use of when we come to stand before\n him at the last day…. There is not one grace of the Spirit of\n God, of the existence of which, in any professor of religion,\n Christian practice is not the most decisive evidence…. The degree\n in which our experience is productive of practice shows the degree\n in which our experience is spiritual and divine.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eCatholic writers\n are equally emphatic. The good dispositions which a vision, or voice,\n or other apparent heavenly favor leave behind them are the only marks\n by which we may be sure they are not possible deceptions of the\n tempter. Says Saint Teresa:—\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page021\"\u003e[pg 021]\u003c/span\u003e\u003ca name=\"Pg021\" id=\"Pg021\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLike imperfect sleep which, instead of giving more\n strength to the head, doth but leave it the more exhausted, the\n result of mere operations of the imagination is but to weaken the\n soul. Instead of nourishment and energy she reaps only lassitude and\n disgust: whereas a genuine heavenly vision yields to her a harvest of\n ineffable spiritual riches, and an admirable renewal of bodily\n strength. I alleged these reasons to those who so often accused my\n visions of being the work of the enemy of mankind and the sport of my\n imagination…. I showed them the jewels which the divine hand had\n left with me:—they were my actual dispositions. All those who knew me\n saw that I was changed; my confessor bore witness to the fact; this\n improvement, palpable in all respects, far from being hidden, was\n brilliantly evident to all men. As for myself, it was impossible to\n believe that if the demon were its author, he could have used, in\n order to lose me and lead me to hell, an expedient so contrary to his\n own interests as that of uprooting my vices, and filling me with\n masculine courage and other virtues instead, for I saw clearly that a\n single one of these visions was enough to enrich me with all that\n wealth.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_6\" name=\"noteref_6\" href=\"#note_6\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e6\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI fear I may have\n made a longer excursus than was necessary, and that fewer words would\n have dispelled the uneasiness which may have arisen among some of you\n as I announced my pathological programme. At any rate you must all be\n ready now to judge the religious life by its results exclusively, and\n I shall assume that the bugaboo of morbid origin will scandalize your\n piety no more.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eStill, you may ask\n me, if its results are to be the ground of our final spiritual\n estimate of a religious phenomenon, why threaten us at all with so\n much existential study of its conditions? Why not simply leave\n pathological questions out?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo this I reply in\n two ways: First, I say, irrepressible curiosity imperiously leads one\n on; and I say, secondly, \u003cspan class=\"tei tei-pb\" id=\"page022\"\u003e[pg\n 022]\u003c/span\u003e\u003ca name=\"Pg022\" id=\"Pg022\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n that it always leads to a better understanding of a thing\u0027s\n significance to consider its exaggerations and perversions, its\n equivalents and substitutes and nearest relatives elsewhere. Not that\n we may thereby swamp the thing in the wholesale condemnation which we\n pass on its inferior congeners, but rather that we may by contrast\n ascertain the more precisely in what its merits consist, by learning\n at the same time to what particular dangers of corruption it may also\n be exposed.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eInsane conditions\n have this advantage, that they isolate special factors of the mental\n life, and enable us to inspect them unmasked by their more usual\n surroundings. They play the part in mental anatomy which the scalpel\n and the microscope play in the anatomy of the body. To understand a\n thing rightly we need to see it both out of its environment and in\n it, and to have acquaintance with the whole range of its variations.\n The study of hallucinations has in this way been for psychologists\n the key to their comprehension of normal sensation, that of illusions\n has been the key to the right comprehension of perception. Morbid\n impulses and imperative conceptions, \u003cspan class=\"tei tei-q\"\u003e“fixed\n ideas,”\u003c/span\u003e so called, have thrown a flood of light on the\n psychology of the normal will; and obsessions and delusions have\n performed the same service for that of the normal faculty of\n belief.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSimilarly, the\n nature of genius has been illuminated by the attempts, of which I\n already made mention, to class it with psychopathical phenomena.\n Borderland insanity, crankiness, insane temperament, loss of mental\n balance, psychopathic degeneration (to use a few of the many synonyms\n by which it has been called), has certain peculiarities and\n liabilities which, when combined with a superior quality of intellect\n in an individual, make it more probable that he will make his mark\n and affect his \u003cspan class=\"tei tei-pb\" id=\"page023\"\u003e[pg\n 023]\u003c/span\u003e\u003ca name=\"Pg023\" id=\"Pg023\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n age, than if his temperament were less neurotic. There is of course\n no special affinity between crankiness as such and superior\n intellect,\u003ca id=\"noteref_7\" name=\"noteref_7\" href=\n \"#note_7\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e7\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e for most\n psychopaths have feeble intellects, and superior intellects more\n commonly have normal nervous systems. But the psychopathic\n temperament, whatever be the intellect with which it finds itself\n paired, often brings with it ardor and excitability of character. The\n cranky person has extraordinary emotional susceptibility. He is\n liable to fixed ideas and obsessions. His conceptions tend to pass\n immediately into belief and action; and when he gets a new idea, he\n has no rest till he proclaims it, or in some way \u003cspan class=\n \"tei tei-q\"\u003e“works it off.”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“What\n shall I think of it?”\u003c/span\u003e a common person says to himself about a\n vexed question; but in a \u003cspan class=\"tei tei-q\"\u003e“cranky”\u003c/span\u003e mind\n \u003cspan class=\"tei tei-q\"\u003e“What must I do about it?”\u003c/span\u003e is the form\n the question tends to take. In the autobiography of that high-souled\n woman, Mrs. Annie Besant, I read the following passage: \u003cspan class=\n \"tei tei-q\"\u003e“Plenty of people wish well to any good cause, but very\n few care to exert themselves to help it, and still fewer will risk\n anything in its support. \u003cspan class=\"tei tei-q\"\u003e‘Some one ought to\n do it, but why should I?’\u003c/span\u003e is the ever reëchoed phrase of\n weak-kneed amiability. \u003cspan class=\"tei tei-q\"\u003e‘Some one ought to do\n it, so why not I?’\u003c/span\u003e is the cry of some earnest servant of man,\n eagerly forward springing to face some perilous duty. Between these\n two sentences lie whole centuries of moral evolution.”\u003c/span\u003e True\n enough! and between these two sentences lie also the different\n destinies of the ordinary sluggard and the psychopathic man. Thus,\n when a superior intellect and a psychopathic temperament coalesce—as\n in the endless permutations and combinations of human faculty, they\n are bound to coalesce often enough—in the same individual, we have\n \u003cspan class=\"tei tei-pb\" id=\"page024\"\u003e[pg 024]\u003c/span\u003e\u003ca name=\"Pg024\"\n id=\"Pg024\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the best possible condition\n for the kind of effective genius that gets into the biographical\n dictionaries. Such men do not remain mere critics and understanders\n with their intellect. Their ideas possess them, they inflict them,\n for better or worse, upon their companions or their age. It is they\n who get counted when Messrs Lombroso, Nisbet, and others invoke\n statistics to defend their paradox.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo pass now to\n religious phenomena, take the melancholy which, as we shall see,\n constitutes an essential moment in every complete religious\n evolution. Take the happiness which achieved religious belief\n confers. Take the trance-like states of insight into truth which all\n religious mystics report.\u003ca id=\"noteref_8\" name=\"noteref_8\" href=\n \"#note_8\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e8\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e These are\n each and all of them special cases of kinds of human experience of\n much wider scope. Religious melancholy, whatever peculiarities it may\n have \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003equâ\u003c/span\u003e\u003c/span\u003e religious, is at any rate\n melancholy. Religious happiness is happiness. Religious trance is\n trance. And the moment we renounce the absurd notion that a thing is\n exploded away as soon as it is classed with others, or its origin is\n shown; the moment we agree to stand by experimental results and inner\n quality, in judging of values,—who does not see that we are likely to\n ascertain the distinctive significance of religious melancholy and\n happiness, or of religious trances, far better by comparing them as\n conscientiously as we can with other varieties of melancholy,\n happiness, and trance, than by refusing to consider their place in\n any more general series, and treating them as if they were outside of\n nature\u0027s order altogether?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI hope that the\n course of these lectures will confirm us in this supposition. As\n regards the psychopathic origin of so many religious phenomena, that\n would not be \u003cspan class=\"tei tei-pb\" id=\"page025\"\u003e[pg\n 025]\u003c/span\u003e\u003ca name=\"Pg025\" id=\"Pg025\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e in\n the least surprising or disconcerting, even were such phenomena\n certified from on high to be the most precious of human experiences.\n No one organism can possibly yield to its owner the whole body of\n truth. Few of us are not in some way infirm, or even diseased; and\n our very infirmities help us unexpectedly. In the psychopathic\n temperament we have the emotionality which is the \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\"font-style: italic\"\u003esine quâ\n non\u003c/span\u003e\u003c/span\u003e of moral perception; we have the intensity and\n tendency to emphasis which are the essence of practical moral vigor;\n and we have the love of metaphysics and mysticism which carry one\u0027s\n interests beyond the surface of the sensible world. What, then, is\n more natural than that this temperament should introduce one to\n regions of religious truth, to corners of the universe, which your\n robust Philistine type of nervous system, forever offering its biceps\n to be felt, thumping its breast, and thanking Heaven that it hasn\u0027t a\n single morbid fibre in its composition, would be sure to hide forever\n from its self-satisfied possessors?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf there were such\n a thing as inspiration from a higher realm, it might well be that the\n neurotic temperament would furnish the chief condition of the\n requisite receptivity. And having said thus much, I think that I may\n let the matter of religion and neuroticism drop.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe mass of\n collateral phenomena, morbid or healthy, with which the various\n religious phenomena must be compared in order to understand them\n better, forms what in the slang of pedagogics is termed \u003cspan class=\n \"tei tei-q\"\u003e“the apperceiving mass”\u003c/span\u003e by which we comprehend\n them. The only novelty that I can imagine this course of lectures to\n possess lies in the breadth of the apperceiving mass. I may succeed\n in discussing religious experiences in a wider context than has been\n usual in university courses.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page026\"\u003e[pg 026]\u003c/span\u003e\u003ca name=\n \"Pg026\" id=\"Pg026\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ca name=\"toc5\" id=\"toc5\"\u003e\u003c/a\u003e \u003ca name=\"pdf6\" id=\"pdf6\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-bottom: 3.46em; margin-top: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture II. Circumscription of the\n Topic.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMost books on the\n philosophy of religion try to begin with a precise definition of what\n its essence consists of. Some of these would-be definitions may\n possibly come before us in later portions of this course, and I shall\n not be pedantic enough to enumerate any of them to you now. Meanwhile\n the very fact that they are so many and so different from one another\n is enough to prove that the word \u003cspan class=\n \"tei tei-q\"\u003e“religion”\u003c/span\u003e cannot stand for any single principle\n or essence, but is rather a collective name. The theorizing mind\n tends always to the over-simplification of its materials. This is the\n root of all that absolutism and one-sided dogmatism by which both\n philosophy and religion have been infested. Let us not fall\n immediately into a one-sided view of our subject, but let us rather\n admit freely at the outset that we may very likely find no one\n essence, but many characters which may alternately be equally\n important in religion. If we should inquire for the essence of\n \u003cspan class=\"tei tei-q\"\u003e“government,”\u003c/span\u003e for example, one man\n might tell us it was authority, another submission, another police,\n another an army, another an assembly, another a system of laws; yet\n all the while it would be true that no concrete government can exist\n without all these things, one of which is more important at one\n moment and others at another. The man who knows governments most\n completely is he who troubles himself least about a definition which\n shall give their essence. Enjoying an intimate acquaintance with all\n their particularities \u003cspan class=\"tei tei-pb\" id=\"page027\"\u003e[pg\n 027]\u003c/span\u003e\u003ca name=\"Pg027\" id=\"Pg027\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e in\n turn, he would naturally regard an abstract conception in which these\n were unified as a thing more misleading than enlightening. And why\n may not religion be a conception equally complex?\u003ca id=\"noteref_9\"\n name=\"noteref_9\" href=\"#note_9\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e9\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eConsider also the\n \u003cspan class=\"tei tei-q\"\u003e“religious sentiment”\u003c/span\u003e which we see\n referred to in so many books, as if it were a single sort of mental\n entity.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the\n psychologies and in the philosophies of religion, we find the authors\n attempting to specify just what entity it is. One man allies it to\n the feeling of dependence; one makes it a derivative from fear;\n others connect it with the sexual life; others still identify it with\n the feeling of the infinite; and so on. Such different ways of\n conceiving it ought of themselves to arouse doubt as to whether it\n possibly can be one specific thing; and the moment we are willing to\n treat the term \u003cspan class=\"tei tei-q\"\u003e“religious sentiment”\u003c/span\u003e\n as a collective name for the many sentiments which religious objects\n may arouse in alternation, we see that it probably contains nothing\n whatever of a psychologically specific nature. There is religious\n fear, religious love, religious awe, religious joy, and so forth. But\n religious love is only man\u0027s natural emotion of love directed to a\n religious object; religious fear is only the ordinary fear of\n commerce, so to speak, the common quaking of the human breast, in so\n far as the notion of divine retribution may arouse it; religious awe\n is the same organic thrill which we feel in a forest at twilight, or\n in a mountain gorge; only this time it comes over us at the thought\n of our supernatural relations; and similarly of all the various\n sentiments which may be called into play in the lives of \u003cspan class=\n \"tei tei-pb\" id=\"page028\"\u003e[pg 028]\u003c/span\u003e\u003ca name=\"Pg028\" id=\"Pg028\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e religious persons. As concrete states of\n mind, made up of a feeling \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eplus\u003c/span\u003e\u003c/em\u003e a specific sort of object,\n religious emotions of course are psychic entities distinguishable\n from other concrete emotions; but there is no ground for assuming a\n simple abstract \u003cspan class=\"tei tei-q\"\u003e“religious emotion”\u003c/span\u003e to\n exist as a distinct elementary mental affection by itself, present in\n every religious experience without exception.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs there thus\n seems to be no one elementary religious emotion, but only a common\n storehouse of emotions upon which religious objects may draw, so\n there might conceivably also prove to be no one specific and\n essential kind of religious object, and no one specific and essential\n kind of religious act.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe field of\n religion being as wide as this, it is manifestly impossible that I\n should pretend to cover it. My lectures must be limited to a fraction\n of the subject. And, although it would indeed be foolish to set up an\n abstract definition of religion\u0027s essence, and then proceed to defend\n that definition against all comers, yet this need not prevent me from\n taking my own narrow view of what religion shall consist in\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003efor the\n purpose of these lectures\u003c/span\u003e\u003c/em\u003e, or, out of the many meanings\n of the word, from choosing the one meaning in which I wish to\n interest you particularly, and proclaiming arbitrarily that when I\n say \u003cspan class=\"tei tei-q\"\u003e“religion”\u003c/span\u003e I mean \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethat\u003c/span\u003e\u003c/em\u003e.\n This, in fact, is what I must do, and I will now preliminarily seek\n to mark out the field I choose.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne way to mark it\n out easily is to say what aspects of the subject we leave out. At the\n outset we are struck by one great partition which divides the\n religious field. On the one side of it lies institutional, on the\n other personal religion. As M. P. Sabatier says, one branch of\n religion keeps the divinity, another keeps man most in \u003cspan class=\n \"tei tei-pb\" id=\"page029\"\u003e[pg 029]\u003c/span\u003e\u003ca name=\"Pg029\" id=\"Pg029\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e view. Worship and sacrifice, procedures\n for working on the dispositions of the deity, theology and ceremony\n and ecclesiastical organization, are the essentials of religion in\n the institutional branch. Were we to limit our view to it, we should\n have to define religion as an external art, the art of winning the\n favor of the gods. In the more personal branch of religion it is on\n the contrary the inner dispositions of man himself which form the\n centre of interest, his conscience, his deserts, his helplessness,\n his incompleteness. And although the favor of the God, as forfeited\n or gained, is still an essential feature of the story, and theology\n plays a vital part therein, yet the acts to which this sort of\n religion prompts are personal not ritual acts, the individual\n transacts the business by himself alone, and the ecclesiastical\n organization, with its priests and sacraments and other go-betweens,\n sinks to an altogether secondary place. The relation goes direct from\n heart to heart, from soul to soul, between man and his maker.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow in these\n lectures I propose to ignore the institutional branch entirely, to\n say nothing of the ecclesiastical organization, to consider as little\n as possible the systematic theology and the ideas about the gods\n themselves, and to confine myself as far as I can to personal\n religion pure and simple. To some of you personal religion, thus\n nakedly considered, will no doubt seem too incomplete a thing to wear\n the general name. \u003cspan class=\"tei tei-q\"\u003e“It is a part of\n religion,”\u003c/span\u003e you will say, \u003cspan class=\"tei tei-q\"\u003e“but only its\n unorganized rudiment; if we are to name it by itself, we had better\n call it man\u0027s conscience or morality than his religion. The name\n \u003cspan class=\"tei tei-q\"\u003e‘religion’\u003c/span\u003e should be reserved for the\n fully organized system of feeling, thought, and institution, for the\n Church, in short, of which this personal religion, so called, is but\n a fractional element.”\u003c/span\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page030\"\u003e[pg 030]\u003c/span\u003e\u003ca name=\"Pg030\" id=\"Pg030\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut if you say\n this, it will only show the more plainly how much the question of\n definition tends to become a dispute about names. Rather than prolong\n such a dispute, I am willing to accept almost any name for the\n personal religion of which I propose to treat. Call it conscience or\n morality, if you yourselves prefer, and not religion—under either\n name it will be equally worthy of our study. As for myself, I think\n it will prove to contain some elements which morality pure and simple\n does not contain, and these elements I shall soon seek to point out;\n so I will myself continue to apply the word \u003cspan class=\n \"tei tei-q\"\u003e“religion”\u003c/span\u003e to it; and in the last lecture of all,\n I will bring in the theologies and the ecclesiasticisms, and say\n something of its relation to them.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn one sense at\n least the personal religion will prove itself more fundamental than\n either theology or ecclesiasticism. Churches, when once established,\n live at second-hand upon tradition; but the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003efounders\u003c/span\u003e\u003c/em\u003e\n of every church owed their power originally to the fact of their\n direct personal communion with the divine. Not only the superhuman\n founders, the Christ, the Buddha, Mahomet, but all the originators of\n Christian sects have been in this case;—so personal religion should\n still seem the primordial thing, even to those who continue to esteem\n it incomplete.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere are, it is\n true, other things in religion chronologically more primordial than\n personal devoutness in the moral sense. Fetishism and magic seem to\n have preceded inward piety historically—at least our records of\n inward piety do not reach back so far. And if fetishism and magic be\n regarded as stages of religion, one may say that personal religion in\n the inward sense and the genuinely spiritual ecclesiasticisms which\n it founds are phenomena of secondary or even tertiary order. But,\n quite \u003cspan class=\"tei tei-pb\" id=\"page031\"\u003e[pg 031]\u003c/span\u003e\u003ca name=\n \"Pg031\" id=\"Pg031\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e apart from the fact\n that many anthropologists—for instance, Jevons and Frazer—expressly\n oppose \u003cspan class=\"tei tei-q\"\u003e“religion”\u003c/span\u003e and \u003cspan class=\n \"tei tei-q\"\u003e“magic”\u003c/span\u003e to each other, it is certain that the\n whole system of thought which leads to magic, fetishism, and the\n lower superstitions may just as well be called primitive science as\n called primitive religion. The question thus becomes a verbal one\n again; and our knowledge of all these early stages of thought and\n feeling is in any case so conjectural and imperfect that farther\n discussion would not be worth while.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eReligion,\n therefore, as I now ask you arbitrarily to take it, shall mean for us\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethe\n feelings, acts, and experiences of individual men in their solitude,\n so far as they apprehend themselves to stand in relation to whatever\n they may consider the divine\u003c/span\u003e\u003c/em\u003e. Since the relation may be\n either moral, physical, or ritual, it is evident that out of religion\n in the sense in which we take it, theologies, philosophies, and\n ecclesiastical organizations may secondarily grow. In these lectures,\n however, as I have already said, the immediate personal experiences\n will amply fill our time, and we shall hardly consider theology or\n ecclesiasticism at all.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe escape much\n controversial matter by this arbitrary definition of our field. But,\n still, a chance of controversy comes up over the word \u003cspan class=\n \"tei tei-q\"\u003e“divine”\u003c/span\u003e if we take it in the definition in too\n narrow a sense. There are systems of thought which the world usually\n calls religious, and yet which do not positively assume a God.\n Buddhism is in this case. Popularly, of course, the Buddha himself\n stands in place of a God; but in strictness the Buddhistic system is\n atheistic. Modern transcendental idealism, Emersonianism, for\n instance, also seems to let God evaporate into abstract Ideality. Not\n a deity \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ein concreto\u003c/span\u003e\u003c/span\u003e, not a superhuman\n person, but the immanent divinity in \u003cspan class=\"tei tei-pb\" id=\n \"page032\"\u003e[pg 032]\u003c/span\u003e\u003ca name=\"Pg032\" id=\"Pg032\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e things, the essentially spiritual structure of\n the universe, is the object of the transcendentalist cult. In that\n address to the graduating class at Divinity College in 1838 which\n made Emerson famous, the frank expression of this worship of mere\n abstract laws was what made the scandal of the performance.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThese laws,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esaid\n the speaker,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eexecute\n themselves. They are out of time, out of space, and not subject to\n circumstance: Thus, in the soul of man there is a justice whose\n retributions are instant and entire. He who does a good deed is\n instantly ennobled. He who does a mean deed is by the action itself\n contracted. He who puts off impurity thereby puts on purity. If a man\n is at heart just, then in so far is he God; the safety of God, the\n immortality of God, the majesty of God, do enter into that man with\n justice. If a man dissemble, deceive, he deceives himself, and goes\n out of acquaintance with his own being. Character is always known.\n Thefts never enrich; alms never impoverish; murder will speak out of\n stone walls. The least admixture of a lie—for example, the taint of\n vanity, any attempt to make a good impression, a favorable\n appearance—will instantly vitiate the effect. But speak the truth,\n and all things alive or brute are vouchers, and the very roots of the\n grass underground there do seem to stir and move to bear your\n witness. For all things proceed out of the same spirit, which is\n differently named love, justice, temperance, in its different\n applications, just as the ocean receives different names on the\n several shores which it washes. In so far as he roves from these\n ends, a man bereaves himself of power, of auxiliaries. His being\n shrinks … he becomes less and less, a mote, a point, until absolute\n badness is absolute death. The perception of this law awakens in the\n mind a sentiment which we call the religious sentiment, and which\n makes our highest happiness. Wonderful is its power to charm and to\n command. It is a mountain air. It is the embalmer of the world. It\n makes the sky and the hills sublime, and the silent song of the stars\n is it. It is the beatitude of man. It makes him illimitable. When he\n says\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI\n ought\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e; when\n love warns him; when he chooses,\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page033\"\u003e[pg 033]\u003c/span\u003e\u003ca name=\"Pg033\" id=\"Pg033\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewarned from on\n high, the good and great deed; then, deep melodies wander through\n his soul from supreme wisdom. Then he can worship, and be enlarged\n by his worship; for he can never go behind this sentiment. All the\n expressions of this sentiment are sacred and permanent in\n proportion to their purity. [They] affect us more than all other\n compositions. The sentences of the olden time, which ejaculate this\n piety, are still fresh and fragrant. And the unique impression of\n Jesus upon mankind, whose name is not so much written as ploughed\n into the history of this world, is proof of the subtle virtue of\n this infusion.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_10\" name=\n \"noteref_10\" href=\"#note_10\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e10\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch is the\n Emersonian religion. The universe has a divine soul of order, which\n soul is moral, being also the soul within the soul of man. But\n whether this soul of the universe be a mere quality like the eye\u0027s\n brilliancy or the skin\u0027s softness, or whether it be a self-conscious\n life like the eye\u0027s seeing or the skin\u0027s feeling, is a decision that\n never unmistakably appears in Emerson\u0027s pages. It quivers on the\n boundary of these things, sometimes leaning one way, sometimes the\n other, to suit the literary rather than the philosophic need.\n Whatever it is, though, it is active. As much as if it were a God, we\n can trust it to protect all ideal interests and keep the world\u0027s\n balance straight. The sentences in which Emerson, to the very end,\n gave utterance to this faith are as fine as anything in literature:\n \u003cspan class=\"tei tei-q\"\u003e“If you love and serve men, you cannot by any\n hiding or stratagem escape the remuneration. Secret retributions are\n always restoring the level, when disturbed, of the divine justice. It\n is impossible to tilt the beam. All the tyrants and proprietors and\n monopolists of the world in vain set their shoulders to heave the\n bar. Settles forevermore the ponderous equator to its line, and man\n and mote, and star and sun, must range to it, or be pulverized by the\n recoil.”\u003c/span\u003e\u003ca id=\"noteref_11\" name=\"noteref_11\" href=\n \"#note_11\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e11\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page034\"\u003e[pg 034]\u003c/span\u003e\u003ca name=\"Pg034\" id=\"Pg034\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow it would be\n too absurd to say that the inner experiences that underlie such\n expressions of faith as this and impel the writer to their utterance\n are quite unworthy to be called religious experiences. The sort of\n appeal that Emersonian optimism, on the one hand, and Buddhistic\n pessimism, on the other, make to the individual and the sort of\n response which he makes to them in his life are in fact\n indistinguishable from, and in many respects identical with, the best\n Christian appeal and response. We must therefore, from the\n experiential point of view, call these godless or quasi-godless\n creeds \u003cspan class=\"tei tei-q\"\u003e“religions”\u003c/span\u003e; and accordingly\n when in our definition of religion we speak of the individual\u0027s\n relation to \u003cspan class=\"tei tei-q\"\u003e“what he considers the\n divine,”\u003c/span\u003e we must interpret the term \u003cspan class=\n \"tei tei-q\"\u003e“divine”\u003c/span\u003e very broadly, as denoting any object that\n is god\u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003elike\u003c/span\u003e\u003c/em\u003e, whether it be a concrete deity\n or not.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut the term\n \u003cspan class=\"tei tei-q\"\u003e“godlike,”\u003c/span\u003e if thus treated as a\n floating general quality, becomes exceedingly vague, for many gods\n have flourished in religious history, and their attributes have been\n discrepant enough. What then is that essentially godlike quality—be\n it embodied in a concrete deity or not—our relation to which\n determines our character as religious men? It will repay us to seek\n some answer to this question before we proceed farther.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFor one thing,\n gods are conceived to be first things in the way of being and power.\n They overarch and envelop, and from them there is no escape. What\n relates to them is the first and last word in the way of truth.\n Whatever then were most primal and enveloping and deeply true might\n at this rate be treated as godlike, and a man\u0027s religion might thus\n be identified with his attitude, whatever it might be, towards what\n he felt to be the primal truth.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page035\"\u003e[pg 035]\u003c/span\u003e\u003ca name=\"Pg035\" id=\"Pg035\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch a definition\n as this would in a way be defensible. Religion, whatever it is, is a\n man\u0027s total reaction upon life, so why not say that any total\n reaction upon life is a religion? Total reactions are different from\n casual reactions, and total attitudes are different from usual or\n professional attitudes. To get at them you must go behind the\n foreground of existence and reach down to that curious sense of the\n whole residual cosmos as an everlasting presence, intimate or alien,\n terrible or amusing, lovable or odious, which in some degree every\n one possesses. This sense of the world\u0027s presence, appealing as it\n does to our peculiar individual temperament, makes us either\n strenuous or careless, devout or blasphemous, gloomy or exultant,\n about life at large; and our reaction, involuntary and inarticulate\n and often half unconscious as it is, is the completest of all our\n answers to the question, \u003cspan class=\"tei tei-q\"\u003e“What is the\n character of this universe in which we dwell?”\u003c/span\u003e It expresses\n our individual sense of it in the most definite way. Why then not\n call these reactions our religion, no matter what specific character\n they may have? Non-religious as some of these reactions may be, in\n one sense of the word \u003cspan class=\"tei tei-q\"\u003e“religious,”\u003c/span\u003e\n they yet belong to \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethe general sphere of the religious\n life\u003c/span\u003e\u003c/em\u003e, and so should generically be classed as religious\n reactions. \u003cspan class=\"tei tei-q\"\u003e“He believes in No-God, and he\n worships him,”\u003c/span\u003e said a colleague of mine of a student who was\n manifesting a fine atheistic ardor; and the more fervent opponents of\n Christian doctrine have often enough shown a temper which,\n psychologically considered, is indistinguishable from religious\n zeal.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut so very broad\n a use of the word \u003cspan class=\"tei tei-q\"\u003e“religion”\u003c/span\u003e would be\n inconvenient, however defensible it might remain on logical grounds.\n There are trifling, sneering attitudes even towards the whole of\n life; and in some men these \u003cspan class=\"tei tei-pb\" id=\"page036\"\u003e[pg\n 036]\u003c/span\u003e\u003ca name=\"Pg036\" id=\"Pg036\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n attitudes are final and systematic. It would strain the ordinary use\n of language too much to call such attitudes religious, even though,\n from the point of view of an unbiased critical philosophy, they might\n conceivably be perfectly reasonable ways of looking upon life.\n Voltaire, for example, writes thus to a friend, at the age of\n seventy-three: \u003cspan class=\"tei tei-q\"\u003e“As for myself,”\u003c/span\u003e he\n says, \u003cspan class=\"tei tei-q\"\u003e“weak as I am, I carry on the war to\n the last moment, I get a hundred pike-thrusts, I return two hundred,\n and I laugh. I see near my door Geneva on fire with quarrels over\n nothing, and I laugh again; and, thank God, I can look upon the world\n as a farce even when it becomes as tragic as it sometimes does. All\n comes out even at the end of the day, and all comes out still more\n even when all the days are over.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMuch as we may\n admire such a robust old gamecock spirit in a valetudinarian, to call\n it a religious spirit would be odd. Yet it is for the moment\n Voltaire\u0027s reaction on the whole of life. \u003cspan lang=\"fr\" class=\n \"tei tei-foreign\" xml:lang=\"fr\"\u003e\u003cspan style=\"font-style: italic\"\u003eJe\n m\u0027en fiche\u003c/span\u003e\u003c/span\u003e is the vulgar French equivalent for our\n English ejaculation \u003cspan class=\"tei tei-q\"\u003e“Who cares?”\u003c/span\u003e And\n the happy term \u003cspan lang=\"fr\" class=\"tei tei-foreign\" xml:lang=\n \"fr\"\u003e\u003cspan style=\"font-style: italic\"\u003eje m\u0027en fichisme\u003c/span\u003e\u003c/span\u003e\n recently has been invented to designate the systematic determination\n not to take anything in life too solemnly. \u003cspan class=\n \"tei tei-q\"\u003e“All is vanity”\u003c/span\u003e is the relieving word in all\n difficult crises for this mode of thought, which that exquisite\n literary genius Renan took pleasure, in his later days of sweet\n decay, in putting into coquettishly sacrilegious forms which remain\n to us as excellent expressions of the \u003cspan class=\"tei tei-q\"\u003e“all is\n vanity”\u003c/span\u003e state of mind. Take the following passage, for\n example,—we must hold to duty, even against the evidence, Renan\n says,—but he then goes on:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThere are many chances that the world may be nothing\n but a fairy pantomime of which no God has care. We must therefore\n arrange ourselves so that on neither hypothesis we shall be\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page037\"\u003e[pg 037]\u003c/span\u003e\u003ca name=\"Pg037\"\n id=\"Pg037\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ecompletely wrong. We must listen to the superior\n voices, but in such a way that if the second hypothesis were true\n we should not have been too completely duped. If in effect the\n world be not a serious thing, it is the dogmatic people who will be\n the shallow ones, and the worldly minded whom the theologians now\n call frivolous will be those who are really wise.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan lang=\"la\"\n class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eIn utrumque\n paratus\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e, then. Be ready\n for anything—that perhaps is wisdom. Give ourselves up, according\n to the hour, to confidence, to skepticism, to optimism, to irony,\n and we may be sure that at certain moments at least we shall be\n with the truth…. Good-humor is a philosophic state of mind; it\n seems to say to Nature that we take her no more seriously than she\n takes us. I maintain that one should always talk of philosophy with\n a smile. We owe it to the Eternal to be virtuous; but we have the\n right to add to this tribute our irony as a sort of personal\n reprisal. In this way we return to the right quarter jest for jest;\n we play the trick that has been played on us. Saint Augustine\u0027s\n phrase:\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eLord, if we are deceived, it\n is by thee!\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eremains a\n fine one, well suited to our modern feeling. Only we wish the\n Eternal to know that if we accept the fraud, we accept it knowingly\n and willingly. We are resigned in advance to losing the interest on\n our investments of virtue, but we wish not to appear ridiculous by\n having counted on them too securely.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_12\" name=\n \"noteref_12\" href=\"#note_12\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e12\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSurely all the\n usual associations of the word \u003cspan class=\n \"tei tei-q\"\u003e“religion”\u003c/span\u003e would have to be stripped away if such\n a systematic \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eparti pris\u003c/span\u003e\u003c/span\u003e of irony were also to\n be denoted by the name. For common men \u003cspan class=\n \"tei tei-q\"\u003e“religion,”\u003c/span\u003e whatever more special meanings it may\n have, signifies always a \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eserious\u003c/span\u003e\u003c/em\u003e state of mind. If any one\n phrase could gather its universal message, that phrase would be,\n \u003cspan class=\"tei tei-q\"\u003e“All is \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003enot\u003c/span\u003e\u003c/em\u003e vanity in this Universe,\n whatever the appearances may suggest.”\u003c/span\u003e If it can stop\n anything, religion as commonly apprehended can stop just such\n chaffing talk as Renan\u0027s. It favors gravity, not pertness; it says\n \u003cspan class=\"tei tei-q\"\u003e“hush”\u003c/span\u003e to all vain chatter and smart\n wit.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page038\"\u003e[pg 038]\u003c/span\u003e\u003ca name=\n \"Pg038\" id=\"Pg038\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut if hostile to\n light irony, religion is equally hostile to heavy grumbling and\n complaint. The world appears tragic enough in some religions, but the\n tragedy is realized as purging, and a way of deliverance is held to\n exist. We shall see enough of the religious melancholy in a future\n lecture; but melancholy, according to our ordinary use of language,\n forfeits all title to be called religious when, in Marcus Aurelius\u0027s\n racy words, the sufferer simply lies kicking and screaming after the\n fashion of a sacrificed pig. The mood of a Schopenhauer or a\n Nietzsche,—and in a less degree one may sometimes say the same of our\n own sad Carlyle,—though often an ennobling sadness, is almost as\n often only peevishness running away with the bit between its teeth.\n The sallies of the two German authors remind one, half the time, of\n the sick shriekings of two dying rats. They lack the purgatorial note\n which religious sadness gives forth.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere must be\n something solemn, serious, and tender about any attitude which we\n denominate religious. If glad, it must not grin or snicker; if sad,\n it must not scream or curse. It is precisely as being \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esolemn\u003c/span\u003e\u003c/em\u003e\n experiences that I wish to interest you in religious experiences. So\n I propose—arbitrarily again, if you please—to narrow our definition\n once more by saying that the word \u003cspan class=\n \"tei tei-q\"\u003e“divine,”\u003c/span\u003e as employed therein, shall mean for us\n not merely the primal and enveloping and real, for that meaning if\n taken without restriction might well prove too broad. The divine\n shall mean for us only such a primal reality as the individual feels\n impelled to respond to solemnly and gravely, and neither by a curse\n nor a jest.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut solemnity, and\n gravity, and all such emotional attributes, admit of various shades;\n and, do what we will with our defining, the truth must at last be\n confronted \u003cspan class=\"tei tei-pb\" id=\"page039\"\u003e[pg\n 039]\u003c/span\u003e\u003ca name=\"Pg039\" id=\"Pg039\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n that we are dealing with a field of experience where there is not a\n single conception that can be sharply drawn. The pretension, under\n such conditions, to be rigorously \u003cspan class=\n \"tei tei-q\"\u003e“scientific”\u003c/span\u003e or \u003cspan class=\n \"tei tei-q\"\u003e“exact”\u003c/span\u003e in our terms would only stamp us as\n lacking in understanding of our task. Things are more or less divine,\n states of mind are more or less religious, reactions are more or less\n total, but the boundaries are always misty, and it is everywhere a\n question of amount and degree. Nevertheless, at their extreme of\n development, there can never be any question as to what experiences\n are religious. The divinity of the object and the solemnity of the\n reaction are too well marked for doubt. Hesitation as to whether a\n state of mind is \u003cspan class=\"tei tei-q\"\u003e“religious,”\u003c/span\u003e or\n \u003cspan class=\"tei tei-q\"\u003e“irreligious,”\u003c/span\u003e or \u003cspan class=\n \"tei tei-q\"\u003e“moral,”\u003c/span\u003e or \u003cspan class=\n \"tei tei-q\"\u003e“philosophical,”\u003c/span\u003e is only likely to arise when the\n state of mind is weakly characterized, but in that case it will be\n hardly worthy of our study at all. With states that can only by\n courtesy be called religious we need have nothing to do, our only\n profitable business being with what nobody can possibly feel tempted\n to call anything else. I said in my former lecture that we learn most\n about a thing when we view it under a microscope, as it were, or in\n its most exaggerated form. This is as true of religious phenomena as\n of any other kind of fact. The only cases likely to be profitable\n enough to repay our attention will therefore be cases where the\n religious spirit is unmistakable and extreme. Its fainter\n manifestations we may tranquilly pass by. Here, for example, is the\n total reaction upon life of Frederick Locker Lampson, whose\n autobiography, entitled \u003cspan class=\"tei tei-q\"\u003e“Confidences,”\u003c/span\u003e\n proves him to have been a most amiable man.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI am so far resigned to my lot that I feel small\n pain at the thought of having to part from what has been called the\n pleasant habit of existence, the sweet fable of life. I would\n not\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page040\"\u003e[pg\n 040]\u003c/span\u003e\u003ca name=\"Pg040\" id=\"Pg040\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ecare to live my\n wasted life over again, and so to prolong my span. Strange to say, I\n have but little wish to be younger. I submit with a chill at my\n heart. I humbly submit because it is the Divine Will, and my\n appointed destiny. I dread the increase of infirmities that will make\n me a burden to those around me, those dear to me. No! let me slip\n away as quietly and comfortably as I can. Let the end come, if peace\n come with it.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI do not know that there is a great deal to be\n said for this world, or our sojourn here upon it; but it has\n pleased God so to place us, and it must please me also. I ask you,\n what is human life? Is not it a maimed happiness—care and\n weariness, weariness and care, with the baseless expectation, the\n strange cozenage of a brighter to-morrow? At best it is but a\n froward child, that must be played with and humored, to keep it\n quiet till it falls asleep, and then the care is\n over.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_13\" name=\"noteref_13\" href=\"#note_13\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e13\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis is a complex,\n a tender, a submissive, and a graceful state of mind. For myself, I\n should have no objection to calling it on the whole a religious state\n of mind, although I dare say that to many of you it may seem too\n listless and half-hearted to merit so good a name. But what matters\n it in the end whether we call such a state of mind religious or not?\n It is too insignificant for our instruction in any case; and its very\n possessor wrote it down in terms which he would not have used unless\n he had been thinking of more energetically religious moods in others,\n with which he found himself unable to compete. It is with these more\n energetic states that our sole business lies, and we can perfectly\n well afford to let the minor notes and the uncertain border go.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt was the\n extremer cases that I had in mind a little while ago when I said that\n personal religion, even without theology or ritual, would prove to\n embody some elements that morality pure and simple does not contain.\n You may remember that I promised shortly to point out \u003cspan class=\n \"tei tei-pb\" id=\"page041\"\u003e[pg 041]\u003c/span\u003e\u003ca name=\"Pg041\" id=\"Pg041\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e what those elements were. In a general\n way I can now say what I had in mind.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“I accept the universe”\u003c/span\u003e is reported to have been a\n favorite utterance of our New England transcendentalist, Margaret\n Fuller; and when some one repeated this phrase to Thomas Carlyle, his\n sardonic comment is said to have been: \u003cspan class=\"tei tei-q\"\u003e“Gad!\n she\u0027d better!”\u003c/span\u003e At bottom the whole concern of both morality\n and religion is with the manner of our acceptance of the universe. Do\n we accept it only in part and grudgingly, or heartily and altogether?\n Shall our protests against certain things in it be radical and\n unforgiving, or shall we think that, even with evil, there are ways\n of living that must lead to good? If we accept the whole, shall we do\n so as if stunned into submission,—as Carlyle would have\n us—\u003cspan class=\"tei tei-q\"\u003e“Gad! we\u0027d better!”\u003c/span\u003e—or shall we do\n so with enthusiastic assent? Morality pure and simple accepts the law\n of the whole which it finds reigning, so far as to acknowledge and\n obey it, but it may obey it with the heaviest and coldest heart, and\n never cease to feel it as a yoke. But for religion, in its strong and\n fully developed manifestations, the service of the highest never is\n felt as a yoke. Dull submission is left far behind, and a mood of\n welcome, which may fill any place on the scale between cheerful\n serenity and enthusiastic gladness, has taken its place.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt makes a\n tremendous emotional and practical difference to one whether one\n accept the universe in the drab discolored way of stoic resignation\n to necessity, or with the passionate happiness of Christian saints.\n The difference is as great as that between passivity and activity, as\n that between the defensive and the aggressive mood. Gradual as are\n the steps by which an individual may \u003cspan class=\"tei tei-pb\" id=\n \"page042\"\u003e[pg 042]\u003c/span\u003e\u003ca name=\"Pg042\" id=\"Pg042\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e grow from one state into the other, many as are\n the intermediate stages which different individuals represent, yet\n when you place the typical extremes beside each other for comparison,\n you feel that two discontinuous psychological universes confront you,\n and that in passing from one to the other a \u003cspan class=\n \"tei tei-q\"\u003e“critical point”\u003c/span\u003e has been overcome.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we compare\n stoic with Christian ejaculations we see much more than a difference\n of doctrine; rather is it a difference of emotional mood that parts\n them. When Marcus Aurelius reflects on the eternal reason that has\n ordered things, there is a frosty chill about his words which you\n rarely find in a Jewish, and never in a Christian piece of religious\n writing. The universe is \u003cspan class=\"tei tei-q\"\u003e“accepted”\u003c/span\u003e by\n all these writers; but how devoid of passion or exultation the spirit\n of the Roman Emperor is! Compare his fine sentence: \u003cspan class=\n \"tei tei-q\"\u003e“If gods care not for me or my children, here is a reason\n for it,”\u003c/span\u003e with Job\u0027s cry: \u003cspan class=\"tei tei-q\"\u003e“Though he\n slay me, yet will I trust in him!”\u003c/span\u003e and you immediately see the\n difference I mean. The \u003cspan lang=\"la\" class=\"tei tei-foreign\"\n xml:lang=\"la\"\u003e\u003cspan style=\"font-style: italic\"\u003eanima\n mundi\u003c/span\u003e\u003c/span\u003e, to whose disposal of his own personal destiny\n the Stoic consents, is there to be respected and submitted to, but\n the Christian God is there to be loved; and the difference of\n emotional atmosphere is like that between an arctic climate and the\n tropics, though the outcome in the way of accepting actual conditions\n uncomplainingly may seem in abstract terms to be much the same.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt is a man\u0027s duty,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n Marcus Aurelius,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eto comfort\n himself and wait for the natural dissolution, and not to be vexed,\n but to find refreshment solely in these thoughts—first that nothing\n will happen to me which is not conformable to the nature of the\n universe; and secondly that I need do nothing contrary to the God and\n deity within me; for there is no man who can compel me to\n transgress.\u003c/span\u003e\u003ca id=\"noteref_14\" name=\"noteref_14\" href=\n \"#note_14\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e14\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eHe is an abscess on the\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page043\"\u003e[pg 043]\u003c/span\u003e\u003ca name=\"Pg043\"\n id=\"Pg043\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003euniverse who withdraws and separates himself from\n the reason of our common nature, through being displeased with the\n things which happen. For the same nature produces these, and has\n produced thee too. And so accept everything which happens, even if\n it seem disagreeable, because it leads to this, the health of the\n universe and to the prosperity and felicity of Zeus. For he would\n not have brought on any man what he has brought, if it were not\n useful for the whole. The integrity of the whole is mutilated if\n thou cuttest off anything. And thou dost cut off, as far as it is\n in thy power, when thou art dissatisfied, and in a manner triest to\n put anything out of the way.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_15\" name=\n \"noteref_15\" href=\"#note_15\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e15\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eCompare now this\n mood with that of the old Christian author of the Theologia\n Germanica:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhere men are enlightened with the true light, they\n renounce all desire and choice, and commit and commend themselves and\n all things to the eternal Goodness, so that every enlightened man\n could say:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI would fain be\n to the Eternal Goodness what his own hand is to a\n man.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eSuch men are in a state of freedom,\n because they have lost the fear of pain or hell, and the hope of\n reward or heaven, and are living in pure submission to the eternal\n Goodness, in the perfect freedom of fervent love. When a man truly\n perceiveth and considereth himself, who and what he is, and findeth\n himself utterly vile and wicked and unworthy, he falleth into such\n a deep abasement that it seemeth to him reasonable that all\n creatures in heaven and earth should rise up against him. And\n therefore he will not and dare not desire any consolation and\n release; but he is willing to be unconsoled and unreleased; and he\n doth not grieve over his sufferings, for they are right in his\n eyes, and he hath nothing to say against them. This is what is\n meant by true repentance for sin; and he who in this present time\n entereth into this hell, none may console him. Now God hath not\n forsaken a man in this hell, but He is laying his hand upon him,\n that the man may not desire nor regard anything but the eternal\n Good only. And then, when the man neither careth for nor desireth\n anything but the eternal Good alone, and seeketh\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page044\"\u003e[pg 044]\u003c/span\u003e\u003ca name=\n \"Pg044\" id=\"Pg044\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003enot himself nor his own things, but the honour of\n God only, he is made a partaker of all manner of joy, bliss, peace,\n rest, and consolation, and so the man is henceforth in the kingdom\n of heaven. This hell and this heaven are two good safe ways for a\n man, and happy is he who truly findeth them.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_16\" name=\n \"noteref_16\" href=\"#note_16\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e16\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHow much more\n active and positive the impulse of the Christian writer to accept his\n place in the universe is! Marcus Aurelius agrees \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eto\u003c/span\u003e\u003c/em\u003e the\n scheme—the German theologian agrees \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ewith\u003c/span\u003e\u003c/em\u003e it.\n He literally \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eabounds\u003c/span\u003e\u003c/em\u003e in agreement, he runs out to\n embrace the divine decrees.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOccasionally, it\n is true, the Stoic rises to something like a Christian warmth of\n sentiment, as in the often quoted passage of Marcus Aurelius:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eEverything harmonizes with me which is harmonious to\n thee, O Universe. Nothing for me is too early nor too late, which is\n in due time for thee. Everything is fruit to me which thy seasons\n bring, O Nature: from thee are all things, in thee are all things, to\n thee all things return. The poet says, Dear City of Cecrops; and wilt\n thou not say, Dear City of Zeus?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_17\" name=\"noteref_17\"\n href=\"#note_17\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e17\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut compare even\n as devout a passage as this with a genuine Christian outpouring, and\n it seems a little cold. Turn, for instance, to the Imitation of\n Christ:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLord, thou knowest what is best; let this or that be\n according as thou wilt. Give what thou wilt, so much as thou wilt,\n when thou wilt. Do with me as thou knowest best, and as shall be most\n to thine honour. Place me where thou wilt, and freely work thy will\n with me in all things…. When could it be evil when thou wert near?\n I had rather be poor for thy sake than rich without thee. I choose\n rather to be a pilgrim upon the earth with thee, than without thee to\n possess heaven. Where thou art, there is heaven; and where thou art\n not, behold there death and hell.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_18\" name=\"noteref_18\"\n href=\"#note_18\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e18\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page045\"\u003e[pg 045]\u003c/span\u003e\u003ca name=\n \"Pg045\" id=\"Pg045\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is a good rule\n in physiology, when we are studying the meaning of an organ, to ask\n after its most peculiar and characteristic sort of performance, and\n to seek its office in that one of its functions which no other organ\n can possibly exert. Surely the same maxim holds good in our present\n quest. The essence of religious experiences, the thing by which we\n finally must judge them, must be that element or quality in them\n which we can meet nowhere else. And such a quality will be of course\n most prominent and easy to notice in those religious experiences\n which are most one-sided, exaggerated, and intense.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow when we\n compare these intenser experiences with the experiences of tamer\n minds, so cool and reasonable that we are tempted to call them\n philosophical rather than religious, we find a character that is\n perfectly distinct. That character, it seems to me, should be\n regarded as the practically important \u003cspan lang=\"la\" class=\n \"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003edifferentia\u003c/span\u003e\u003c/span\u003e of religion for our\n purpose; and just what it is can easily be brought out by comparing\n the mind of an abstractly conceived Christian with that of a moralist\n similarly conceived.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA life is manly,\n stoical, moral, or philosophical, we say, in proportion as it is less\n swayed by paltry personal considerations and more by objective ends\n that call for energy, even though that energy bring personal loss and\n pain. This is the good side of war, in so far as it calls for\n \u003cspan class=\"tei tei-q\"\u003e“volunteers.”\u003c/span\u003e And for morality life is\n a war, and the service of the highest is a sort of cosmic patriotism\n which also calls for volunteers. Even a sick man, unable to be\n militant outwardly, can carry on the moral warfare. He can willfully\n turn his attention away from his own \u003cspan class=\"tei tei-pb\" id=\n \"page046\"\u003e[pg 046]\u003c/span\u003e\u003ca name=\"Pg046\" id=\"Pg046\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e future, whether in this world or the next. He\n can train himself to indifference to his present drawbacks and\n immerse himself in whatever objective interests still remain\n accessible. He can follow public news, and sympathize with other\n people\u0027s affairs. He can cultivate cheerful manners, and be silent\n about his miseries. He can contemplate whatever ideal aspects of\n existence his philosophy is able to present to him, and practice\n whatever duties, such as patience, resignation, trust, his ethical\n system requires. Such a man lives on his loftiest, largest plane. He\n is a high-hearted freeman and no pining slave. And yet he lacks\n something which the Christian \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\"font-style: italic\"\u003epar\n excellence\u003c/span\u003e\u003c/span\u003e, the mystic and ascetic saint, for example,\n has in abundant measure, and which makes of him a human being of an\n altogether different denomination.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe Christian also\n spurns the pinched and mumping sick-room attitude, and the lives of\n saints are full of a kind of callousness to diseased conditions of\n body which probably no other human records show. But whereas the\n merely moralistic spurning takes an effort of volition, the Christian\n spurning is the result of the excitement of a higher kind of emotion,\n in the presence of which no exertion of volition is required. The\n moralist must hold his breath and keep his muscles tense; and so long\n as this athletic attitude is possible all goes well—morality\n suffices. But the athletic attitude tends ever to break down, and it\n inevitably does break down even in the most stalwart when the\n organism begins to decay, or when morbid fears invade the mind. To\n suggest personal will and effort to one all sicklied o\u0027er with the\n sense of irremediable impotence is to suggest the most impossible of\n things. What he craves is to be consoled in his very powerlessness,\n to feel that the spirit of the universe recognizes and secures him,\n all decaying and failing as he \u003cspan class=\"tei tei-pb\" id=\n \"page047\"\u003e[pg 047]\u003c/span\u003e\u003ca name=\"Pg047\" id=\"Pg047\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e is. Well, we are all such helpless failures in\n the last resort. The sanest and best of us are of one clay with\n lunatics and prison inmates, and death finally runs the robustest of\n us down. And whenever we feel this, such a sense of the vanity and\n provisionality of our voluntary career comes over us that all our\n morality appears but as a plaster hiding a sore it can never cure,\n and all our well-doing as the hollowest substitute for that\n well-\u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ebeing\u003c/span\u003e\u003c/em\u003e that our lives ought to be\n grounded in, but, alas! are not.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd here religion\n comes to our rescue and takes our fate into her hands. There is a\n state of mind, known to religious men, but to no others, in which the\n will to assert ourselves and hold our own has been displaced by a\n willingness to close our mouths and be as nothing in the floods and\n waterspouts of God. In this state of mind, what we most dreaded has\n become the habitation of our safety, and the hour of our moral death\n has turned into our spiritual birthday. The time for tension in our\n soul is over, and that of happy relaxation, of calm deep breathing,\n of an eternal present, with no discordant future to be anxious about,\n has arrived. Fear is not held in abeyance as it is by mere morality,\n it is positively expunged and washed away.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe shall see\n abundant examples of this happy state of mind in later lectures of\n this course. We shall see how infinitely passionate a thing religion\n at its highest flights can be. Like love, like wrath, like hope,\n ambition, jealousy, like every other instinctive eagerness and\n impulse, it adds to life an enchantment which is not rationally or\n logically deducible from anything else. This enchantment, coming as a\n gift when it does come,—a gift of our organism, the physiologists\n will tell us, a gift of God\u0027s grace, the theologians say,—is either\n there or not there for us, and there are persons who can no more\n become \u003cspan class=\"tei tei-pb\" id=\"page048\"\u003e[pg 048]\u003c/span\u003e\u003ca name=\n \"Pg048\" id=\"Pg048\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e possessed by it than\n they can fall in love with a given woman by mere word of command.\n Religious feeling is thus an absolute addition to the Subject\u0027s range\n of life. It gives him a new sphere of power. When the outward battle\n is lost, and the outer world disowns him, it redeems and vivifies an\n interior world which otherwise would be an empty waste.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf religion is to\n mean anything definite for us, it seems to me that we ought to take\n it as meaning this added dimension of emotion, this enthusiastic\n temper of espousal, in regions where morality strictly so called can\n at best but bow its head and acquiesce. It ought to mean nothing\n short of this new reach of freedom for us, with the struggle over,\n the keynote of the universe sounding in our ears, and everlasting\n possession spread before our eyes.\u003ca id=\"noteref_19\" name=\n \"noteref_19\" href=\"#note_19\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e19\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis sort of\n happiness in the absolute and everlasting is what we find nowhere but\n in religion. It is parted off from all mere animal happiness, all\n mere enjoyment of the present, by that element of solemnity of which\n I have already made so much account. Solemnity is a hard thing to\n define abstractly, but certain of its marks are patent enough. A\n solemn state of mind is never crude or simple—it seems to contain a\n certain measure of its own opposite in solution. A solemn joy\n preserves a sort of bitter in its sweetness; a solemn sorrow is one\n to which we intimately consent. But there are writers who, realizing\n that happiness of a supreme sort is the prerogative of religion,\n forget this complication, and call all happiness, as such, religious.\n Mr. Havelock Ellis, for example, \u003cspan class=\"tei tei-pb\" id=\n \"page049\"\u003e[pg 049]\u003c/span\u003e\u003ca name=\"Pg049\" id=\"Pg049\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e identifies religion with the entire field of\n the soul\u0027s liberation from oppressive moods.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe simplest functions of physiological\n life,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe writes,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003emay be its ministers. Every one who is at all\n acquainted with the Persian mystics knows how wine may be regarded\n as an instrument of religion. Indeed, in all countries and in all\n ages, some form of physical enlargement—singing, dancing, drinking,\n sexual excitement—has been intimately associated with worship. Even\n the momentary expansion of the soul in laughter is, to however\n slight an extent, a religious exercise…. Whenever an impulse from\n the world strikes against the organism, and the resultant is not\n discomfort or pain, not even the muscular contraction of strenuous\n manhood, but a joyous expansion or aspiration of the whole\n soul—there is religion. It is the infinite for which we hunger, and\n we ride gladly on every little wave that promises to bear us\n towards it.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_20\" name=\n \"noteref_20\" href=\"#note_20\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e20\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut such a\n straight identification of religion with any and every form of\n happiness leaves the essential peculiarity of religious happiness\n out. The more commonplace happinesses which we get are \u003cspan class=\n \"tei tei-q\"\u003e“reliefs,”\u003c/span\u003e occasioned by our momentary escapes\n from evils either experienced or threatened. But in its most\n characteristic embodiments, religious happiness is no mere feeling of\n escape. It cares no longer to escape. It consents to the evil\n outwardly as a form of sacrifice—inwardly it knows it to be\n permanently overcome. If you ask \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ehow\u003c/span\u003e\u003c/em\u003e\n religion thus falls on the thorns and faces death, and in the very\n act annuls annihilation, I cannot explain the matter, for it is\n religion\u0027s secret, and to understand it you must yourself have been a\n religious man of the extremer type. In our future examples, even of\n the simplest and healthiest-minded type of religious consciousness,\n we shall find this complex sacrificial constitution, in which a\n higher happiness holds a lower unhappiness in check. In the Louvre\n there is a \u003cspan class=\"tei tei-pb\" id=\"page050\"\u003e[pg\n 050]\u003c/span\u003e\u003ca name=\"Pg050\" id=\"Pg050\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n picture, by Guido Reni, of St. Michael with his foot on Satan\u0027s neck.\n The richness of the picture is in large part due to the fiend\u0027s\n figure being there. The richness of its allegorical meaning also is\n due to his being there—that is, the world is all the richer for\n having a devil in it, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eso long as we keep our foot upon his\n neck\u003c/span\u003e\u003c/em\u003e. In the religious consciousness, that is just the\n position in which the fiend, the negative or tragic principle, is\n found; and for that very reason the religious consciousness is so\n rich from the emotional point of view.\u003ca id=\"noteref_21\" name=\n \"noteref_21\" href=\"#note_21\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e21\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e We shall\n see how in certain men and women it takes on a monstrously ascetic\n form. There are saints who have literally fed on the negative\n principle, on humiliation and privation, and the thought of suffering\n and death,—their souls growing in happiness just in proportion as\n their outward state grew more intolerable. No other emotion than\n religious emotion can bring a man to this peculiar pass. And it is\n for that reason that when we ask our question about the value of\n religion for human life, I think we ought to look for the answer\n among these violenter examples rather than among those of a more\n moderate hue.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHaving the\n phenomenon of our study in its acutest possible form to start with,\n we can shade down as much as we please later. And if in these cases,\n repulsive as they are to our ordinary worldly way of judging, we find\n ourselves compelled to acknowledge religion\u0027s value and treat it with\n respect, it will have proved in some way its value for life at large.\n By subtracting and toning down extravagances we may thereupon proceed\n to trace the boundaries of its legitimate sway.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo be sure, it\n makes our task difficult to have to deal so much with eccentricities\n and extremes. \u003cspan class=\"tei tei-q\"\u003e“How \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page051\"\u003e[pg 051]\u003c/span\u003e\u003ca name=\"Pg051\"\n id=\"Pg051\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e religion on the whole be the\n most important of all human functions,”\u003c/span\u003e you may ask,\n \u003cspan class=\"tei tei-q\"\u003e“if every several manifestation of it in turn\n have to be corrected and sobered down and pruned away?”\u003c/span\u003e Such a\n thesis seems a paradox impossible to sustain reasonably,—yet I\n believe that something like it will have to be our final contention.\n That personal attitude which the individual finds himself impelled to\n take up towards what he apprehends to be the divine—and you will\n remember that this was our definition—will prove to be both a\n helpless and a sacrificial attitude. That is, we shall have to\n confess to at least some amount of dependence on sheer mercy, and to\n practice some amount of renunciation, great or small, to save our\n souls alive. The constitution of the world we live in requires\n it:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 0.90em; margin-bottom: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eEntbehren\n sollst du! sollst entbehren!\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eDas ist der ewige Gesang\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eDer jedem an die Ohren\n klingt,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eDen, unser ganzes Leben\n lang\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eUns heiser jede Stunde\n singt.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFor when all is\n said and done, we are in the end absolutely dependent on the\n universe; and into sacrifices and surrenders of some sort,\n deliberately looked at and accepted, we are drawn and pressed as into\n our only permanent positions of repose. Now in those states of mind\n which fall short of religion, the surrender is submitted to as an\n imposition of necessity, and the sacrifice is undergone at the very\n best without complaint. In the religious life, on the contrary,\n surrender and sacrifice are positively espoused: even unnecessary\n givings-up are added in order that the happiness may increase.\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eReligion\n thus makes easy and felicitous what in any case is\n necessary\u003c/span\u003e\u003c/em\u003e; and if it be the only agency that can\n accomplish this result, its vital importance as a human faculty\n \u003cspan class=\"tei tei-pb\" id=\"page052\"\u003e[pg 052]\u003c/span\u003e\u003ca name=\"Pg052\"\n id=\"Pg052\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e stands vindicated beyond\n dispute. It becomes an essential organ of our life, performing a\n function which no other portion of our nature can so successfully\n fulfill. From the merely biological point of view, so to call it,\n this is a conclusion to which, so far as I can now see, we shall\n inevitably be led, and led moreover by following the purely empirical\n method of demonstration which I sketched to you in the first lecture.\n Of the farther office of religion as a metaphysical revelation I will\n say nothing now.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut to foreshadow\n the terminus of one\u0027s investigations is one thing, and to arrive\n there safely is another. In the next lecture, abandoning the extreme\n generalities which have engrossed us hitherto, I propose that we\n begin our actual journey by addressing ourselves directly to the\n concrete facts.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page053\"\u003e[pg 053]\u003c/span\u003e\u003ca name=\n \"Pg053\" id=\"Pg053\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc7\" id=\"toc7\"\u003e\u003c/a\u003e \u003ca name=\"pdf8\" id=\"pdf8\"\u003e\u003c/a\u003e \u003ca name=\n \"Lecture_III\" id=\"Lecture_III\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-top: 3.46em; margin-bottom: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture III. The Reality Of The\n Unseen.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWere one asked to\n characterize the life of religion in the broadest and most general\n terms possible, one might say that it consists of the belief that\n there is an unseen order, and that our supreme good lies in\n harmoniously adjusting ourselves thereto. This belief and this\n adjustment are the religious attitude in the soul. I wish during this\n hour to call your attention to some of the psychological\n peculiarities of such an attitude as this, of belief in an object\n which we cannot see. All our attitudes, moral, practical, or\n emotional, as well as religious, are due to the \u003cspan class=\n \"tei tei-q\"\u003e“objects”\u003c/span\u003e of our consciousness, the things which\n we believe to exist, whether really or ideally, along with ourselves.\n Such objects may be present to our senses, or they may be present\n only to our thought. In either case they elicit from us a \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ereaction\u003c/span\u003e\u003c/em\u003e;\n and the reaction due to things of thought is notoriously in many\n cases as strong as that due to sensible presences. It may be even\n stronger. The memory of an insult may make us angrier than the insult\n did when we received it. We are frequently more ashamed of our\n blunders afterwards than we were at the moment of making them; and in\n general our whole higher prudential and moral life is based on the\n fact that material sensations actually present may have a weaker\n influence on our action than ideas of remoter facts.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe more concrete\n objects of most men\u0027s religion, the deities whom they worship, are\n known to them only in \u003cspan class=\"tei tei-pb\" id=\"page054\"\u003e[pg\n 054]\u003c/span\u003e\u003ca name=\"Pg054\" id=\"Pg054\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n idea. It has been vouchsafed, for example, to very few Christian\n believers to have had a sensible vision of their Saviour; though\n enough appearances of this sort are on record, by way of miraculous\n exception, to merit our attention later. The whole force of the\n Christian religion, therefore, so far as belief in the divine\n personages determines the prevalent attitude of the believer, is in\n general exerted by the instrumentality of pure ideas, of which\n nothing in the individual\u0027s past experience directly serves as a\n model.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut in addition to\n these ideas of the more concrete religious objects, religion is full\n of abstract objects which prove to have an equal power. God\u0027s\n attributes as such, his holiness, his justice, his mercy, his\n absoluteness, his infinity, his omniscience, his tri-unity, the\n various mysteries of the redemptive process, the operation of the\n sacraments, etc., have proved fertile wells of inspiring meditation\n for Christian believers.\u003ca id=\"noteref_22\" name=\"noteref_22\" href=\n \"#note_22\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e22\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e We shall\n see later that the absence of definite sensible images is positively\n insisted on by the mystical authorities in all religions as the\n \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esine qua non\u003c/span\u003e\u003c/span\u003e of a successful\n orison, or contemplation of the higher divine truths. Such\n contemplations are expected (and abundantly verify the expectation,\n as we shall also see) to influence the believer\u0027s subsequent attitude\n very powerfully for good.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eImmanuel Kant held\n a curious doctrine about such objects of belief as God, the design of\n creation, the soul, its freedom, and the life hereafter. These\n things, he said, \u003cspan class=\"tei tei-pb\" id=\"page055\"\u003e[pg\n 055]\u003c/span\u003e\u003ca name=\"Pg055\" id=\"Pg055\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e are\n properly not objects of knowledge at all. Our conceptions always\n require a sense-content to work with, and as the words \u003cspan class=\n \"tei tei-q\"\u003e“soul,”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“God,”\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e“immortality,”\u003c/span\u003e cover no distinctive\n sense-content whatever, it follows that theoretically speaking they\n are words devoid of any significance. Yet strangely enough they have\n a definite meaning \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efor our practice\u003c/span\u003e\u003c/em\u003e. We can act\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eas\n if\u003c/span\u003e\u003c/em\u003e there were a God; feel \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eas if\u003c/span\u003e\u003c/em\u003e we\n were free; consider Nature \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eas if\u003c/span\u003e\u003c/em\u003e she were full of special\n designs; lay plans \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eas if\u003c/span\u003e\u003c/em\u003e we were to be immortal; and we\n find then that these words do make a genuine difference in our moral\n life. Our faith \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethat\u003c/span\u003e\u003c/em\u003e these unintelligible objects\n actually exist proves thus to be a full equivalent in \u003cspan lang=\"de\"\n class=\"tei tei-foreign\" xml:lang=\"de\"\u003e\u003cspan style=\n \"font-style: italic\"\u003epraktischer Hinsicht\u003c/span\u003e\u003c/span\u003e, as Kant\n calls it, or from the point of view of our action, for a knowledge of\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewhat\u003c/span\u003e\u003c/em\u003e they might be, in case we were\n permitted positively to conceive them. So we have the strange\n phenomenon, as Kant assures us, of a mind believing with all its\n strength in the real presence of a set of things of no one of which\n it can form any notion whatsoever.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMy object in thus\n recalling Kant\u0027s doctrine to your mind is not to express any opinion\n as to the accuracy of this particularly uncouth part of his\n philosophy, but only to illustrate the characteristic of human nature\n which we are considering, by an example so classical in its\n exaggeration. The sentiment of reality can indeed attach itself so\n strongly to our object of belief that our whole life is polarized\n through and through, so to speak, by its sense of the existence of\n the thing believed in, and yet that thing, for purpose of definite\n description, can hardly be said to be present to our mind at all. It\n is as if a bar of iron, without touch or sight, with no\n representative faculty whatever, might nevertheless be strongly\n endowed with an inner capacity for magnetic feeling; and as if,\n through the various arousals of its magnetism by magnets coming\n \u003cspan class=\"tei tei-pb\" id=\"page056\"\u003e[pg 056]\u003c/span\u003e\u003ca name=\"Pg056\"\n id=\"Pg056\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e and going in its neighborhood,\n it might be consciously determined to different attitudes and\n tendencies. Such a bar of iron could never give you an outward\n description of the agencies that had the power of stirring it so\n strongly; yet of their presence, and of their significance for its\n life, it would be intensely aware through every fibre of its\n being.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is not only the\n Ideas of pure Reason, as Kant styled them, that have this power of\n making us vitally feel presences that we are impotent articulately to\n describe. All sorts of higher abstractions bring with them the same\n kind of impalpable appeal. Remember those passages from Emerson which\n I read at my last lecture. The whole universe of concrete objects, as\n we know them, swims, not only for such a transcendentalist writer,\n but for all of us, in a wider and higher universe of abstract ideas,\n that lend it its significance. As time, space, and the ether soak\n through all things, so (we feel) do abstract and essential goodness,\n beauty, strength, significance, justice, soak through all things\n good, strong, significant, and just.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch ideas, and\n others equally abstract, form the background for all our facts, the\n fountain-head of all the possibilities we conceive of. They give its\n \u003cspan class=\"tei tei-q\"\u003e“nature,”\u003c/span\u003e as we call it, to every\n special thing. Everything we know is \u003cspan class=\n \"tei tei-q\"\u003e“what”\u003c/span\u003e it is by sharing in the nature of one of\n these abstractions. We can never look directly at them, for they are\n bodiless and featureless and footless, but we grasp all other things\n by their means, and in handling the real world we should be stricken\n with helplessness in just so far forth as we might lose these mental\n objects, these adjectives and adverbs and predicates and heads of\n classification and conception.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis absolute\n determinability of our mind by abstractions \u003cspan class=\"tei tei-pb\"\n id=\"page057\"\u003e[pg 057]\u003c/span\u003e\u003ca name=\"Pg057\" id=\"Pg057\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e is one of the cardinal facts in our human\n constitution. Polarizing and magnetizing us as they do, we turn\n towards them and from them, we seek them, hold them, hate them, bless\n them, just as if they were so many concrete beings. And beings they\n are, beings as real in the realm which they inhabit as the changing\n things of sense are in the realm of space.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePlato gave so\n brilliant and impressive a defense of this common human feeling, that\n the doctrine of the reality of abstract objects has been known as the\n platonic theory of ideas ever since. Abstract Beauty, for example, is\n for Plato a perfectly definite individual being, of which the\n intellect is aware as of something additional to all the perishing\n beauties of the earth. \u003cspan class=\"tei tei-q\"\u003e“The true order of\n going,”\u003c/span\u003e he says, in the often quoted passage in his\n \u003cspan class=\"tei tei-q\"\u003e“Banquet,”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“is\n to use the beauties of earth as steps along which one mounts upwards\n for the sake of that other Beauty, going from one to two, and from\n two to all fair forms, and from fair forms to fair actions, and from\n fair actions to fair notions, until from fair notions he arrives at\n the notion of absolute Beauty, and at last knows what the essence of\n Beauty is.”\u003c/span\u003e\u003ca id=\"noteref_23\" name=\"noteref_23\" href=\n \"#note_23\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e23\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e In our\n last lecture we had a glimpse of the way in which a platonizing\n writer like Emerson may treat the abstract divineness of things, the\n moral structure of the universe, as a fact worthy of worship. In\n those various churches without a God which to-day are spreading\n through the world under the name of ethical societies, we have a\n similar worship of the abstract divine, the moral law believed in as\n an ultimate object. \u003cspan class=\"tei tei-q\"\u003e“Science”\u003c/span\u003e in many\n minds is genuinely taking the place of a religion. Where this is so,\n the scientist treats the \u003cspan class=\"tei tei-q\"\u003e“Laws of\n Nature”\u003c/span\u003e as objective facts to be revered. A brilliant school\n of interpretation of Greek mythology \u003cspan class=\"tei tei-pb\" id=\n \"page058\"\u003e[pg 058]\u003c/span\u003e\u003ca name=\"Pg058\" id=\"Pg058\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e would have it that in their origin the Greek\n gods were only half-metaphoric personifications of those great\n spheres of abstract law and order into which the natural world falls\n apart—the sky-sphere, the ocean-sphere, the earth-sphere, and the\n like; just as even now we may speak of the smile of the morning, the\n kiss of the breeze, or the bite of the cold, without really meaning\n that these phenomena of nature actually wear a human face.\u003ca id=\n \"noteref_24\" name=\"noteref_24\" href=\"#note_24\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e24\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs regards the\n origin of the Greek gods, we need not at present seek an opinion. But\n the whole array of our instances leads to a conclusion something like\n this: It is as if there were in the human consciousness a \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esense of reality, a\n feeling of objective presence, a perception\u003c/span\u003e\u003c/em\u003e of what we\n may call \u003cspan class=\"tei tei-q\"\u003e“\u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esomething\n there\u003c/span\u003e\u003c/em\u003e,”\u003c/span\u003e more deep and more general than any of the\n special and particular \u003cspan class=\"tei tei-q\"\u003e“senses”\u003c/span\u003e by\n which the current psychology supposes existent realities to be\n originally revealed. If this were so, we might suppose the senses to\n waken our attitudes and conduct as they so habitually do, by first\n exciting this sense of reality; but anything else, any idea, for\n example, that might similarly excite it, would have that same\n prerogative of appearing real which objects of sense normally\n possess. So far as religious conceptions were able to touch this\n reality-feeling, they would be believed in in spite of criticism,\n even though they might be so vague and remote as to be almost\n unimaginable, even though they might be such non-entities in point of\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewhatness\u003c/span\u003e\u003c/em\u003e, as Kant makes the objects\n of his moral theology to be.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe most curious\n proofs of the existence of such an undifferentiated sense of reality\n as this are found in experiences of hallucination. It often happens\n that an \u003cspan class=\"tei tei-pb\" id=\"page059\"\u003e[pg 059]\u003c/span\u003e\u003ca name=\n \"Pg059\" id=\"Pg059\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e hallucination is\n imperfectly developed: the person affected will feel a \u003cspan class=\n \"tei tei-q\"\u003e“presence”\u003c/span\u003e in the room, definitely localized,\n facing in one particular way, real in the most emphatic sense of the\n word, often coming suddenly, and as suddenly gone; and yet neither\n seen, heard, touched, nor cognized in any of the usual \u003cspan class=\n \"tei tei-q\"\u003e“sensible”\u003c/span\u003e ways. Let me give you an example of\n this, before I pass to the objects with whose presence religion is\n more peculiarly concerned.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAn intimate friend\n of mine, one of the keenest intellects I know, has had several\n experiences of this sort. He writes as follows in response to my\n inquiries:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have several times within the past few years felt\n the so-called\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003econsciousness\n of a presence.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eThe experiences which I have in mind are\n clearly distinguishable from another kind of experience which I have\n had very frequently, and which I fancy many persons would also call\n the\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003econsciousness\n of a presence.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eBut the\n difference for me between the two sets of experience is as great as\n the difference between feeling a slight warmth originating I know not\n where, and standing in the midst of a conflagration with all the\n ordinary senses alert.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt was about September, 1884, when I had the first\n experience. On the previous night I had had, after getting into bed\n at my rooms in College, a vivid tactile hallucination of being\n grasped by the arm, which made me get up and search the room for an\n intruder; but the sense of presence properly so called came on the\n next night. After I had got into bed and blown out the candle, I\n lay awake awhile thinking on the previous night\u0027s experience, when\n suddenly I\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003efelt\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003esomething come into the room and stay close to my\n bed. It remained only a minute or two. I did not recognize it by\n any ordinary sense, and yet there was a horribly unpleasant\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003esensation\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003econnected with it. It stirred something more at\n the roots of my being than any ordinary perception. The feeling had\n something of the quality of a very large tearing vital pain\n spreading chiefly over the chest, but within the organism—and yet\n the feeling\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page060\"\u003e[pg\n 060]\u003c/span\u003e\u003ca name=\"Pg060\" id=\"Pg060\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewas not\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003epain\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eso much as\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eabhorrence\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e.\n At all events, something was present with me, and I knew its\n presence far more surely than I have ever known the presence of any\n fleshly living creature. I was conscious of its departure as of its\n coming: an almost instantaneously swift going through the door, and\n the\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ehorrible\n sensation\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003edisappeared.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOn the third night when I retired my mind was\n absorbed in some lectures which I was preparing, and I was still\n absorbed in these when I became aware of the actual presence\n (though not of the\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ecoming\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e) of the thing that was there the night before,\n and of the\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ehorrible\n sensation.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI then mentally concentrated all my\n effort to charge this\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ething,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eif it\n was evil, to depart, if it was\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003enot\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eevil, to tell me who or what it was, and if it\n could not explain itself, to go, and that I would compel it to go.\n It went as on the previous night, and my body quickly recovered its\n normal state.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOn two other occasions in my life I have had\n precisely the same\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ehorrible\n sensation.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eOnce it lasted a full quarter of an\n hour. In all three instances the certainty that there in outward\n space there stood\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003esomething\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003ewas indescribably\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003estronger\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003ethan\n the ordinary certainty of companionship when we are in the close\n presence of ordinary living people. The something seemed close to\n me, and intensely more real than any ordinary perception. Although\n I felt it to be like unto myself, so to speak, or finite, small,\n and distressful, as it were, I didn\u0027t recognize it as any\n individual being or person.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOf course such an\n experience as this does not connect itself with the religious sphere.\n Yet it may upon occasion do so; and the same correspondent informs me\n that at more than one other conjuncture he had the sense of presence\n developed with equal intensity and abruptness, only then it was\n filled with a quality of joy.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThere was not a mere consciousness of something\n there, but fused in the central happiness of it, a startling\n awareness of some ineffable good. Not vague either, not like the\n emotional effect of some poem, or scene, or blossom, of music, but\n the sure knowledge of the close presence of a sort of mighty person,\n and\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page061\"\u003e[pg\n 061]\u003c/span\u003e\u003ca name=\"Pg061\" id=\"Pg061\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eafter it went, the\n memory persisted as the one perception of reality. Everything else\n might be a dream, but not that.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMy friend, as it\n oddly happens, does not interpret these latter experiences\n theistically, as signifying the presence of God. But it would clearly\n not have been unnatural to interpret them as a revelation of the\n deity\u0027s existence. When we reach the subject of mysticism, we shall\n have much more to say upon this head.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLest the oddity of\n these phenomena should disconcert you, I will venture to read you a\n couple of similar narratives, much shorter, merely to show that we\n are dealing with a well-marked natural kind of fact. In the first\n case, which I take from the Journal of the Society for Psychical\n Research, the sense of presence developed in a few moments into a\n distinctly visualized hallucination,—but I leave that part of the\n story out.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had read,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ethe\n narrator says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003esome twenty\n minutes or so, was thoroughly absorbed in the book, my mind was\n perfectly quiet, and for the time being my friends were quite\n forgotten, when suddenly without a moment\u0027s warning my whole being\n seemed roused to the highest state of tension or aliveness, and I was\n aware, with an intenseness not easily imagined by those who had never\n experienced it, that another being or presence was not only in the\n room, but quite close to me. I put my book down, and although my\n excitement was great, I felt quite collected, and not conscious of\n any sense of fear. Without changing my position, and looking straight\n at the fire, I knew somehow that my friend A. H. was standing at my\n left elbow, but so far behind me as to be hidden by the armchair in\n which I was leaning back. Moving my eyes round slightly without\n otherwise changing my position, the lower portion of one leg became\n visible, and I instantly recognized the gray-blue material of\n trousers he often wore, but the stuff appeared semi-transparent,\n reminding me of tobacco smoke in consistency,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_25\" name=\"noteref_25\"\n href=\"#note_25\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e25\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003e—and\n hereupon the visual hallucination came.\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page062\"\u003e[pg 062]\u003c/span\u003e\u003ca name=\n \"Pg062\" id=\"Pg062\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnother informant\n writes:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eQuite early in the night I was awakened…. I felt\n as if I had been aroused intentionally, and at first thought some one\n was breaking into the house…. I then turned on my side to go to\n sleep again, and immediately felt a consciousness of a presence in\n the room, and singular to state, it was not the consciousness of a\n live person, but of a spiritual presence. This may provoke a smile,\n but I can only tell you the facts as they occurred to me. I do not\n know how to better describe my sensations than by simply stating that\n I felt a consciousness of a spiritual presence…. I felt also at the\n same time a strong feeling of superstitious dread, as if something\n strange and fearful were about to happen.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_26\" name=\"noteref_26\"\n href=\"#note_26\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e26\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eProfessor Flournoy\n of Geneva gives me the following testimony of a friend of his, a\n lady, who has the gift of automatic or involuntary writing:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhenever I practice automatic writing, what makes me\n feel that it is not due to a subconscious self is the feeling I\n always have of a foreign presence, external to my body. It is\n sometimes so definitely characterized that I could point to its exact\n position. This impression of presence is impossible to describe. It\n varies in intensity and clearness according to the personality from\n whom the writing professes to come. If it is some one whom I love, I\n feel it immediately, before any writing has come. My heart seems to\n recognize it.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn an earlier book\n of mine I have cited at full length a curious case of presence felt\n by a blind man. The presence was that of the figure of a gray-bearded\n man dressed in a pepper and salt suit, squeezing himself under the\n crack of the door and moving across the floor of the room towards a\n sofa. The blind subject of this quasi-hallucination is an\n exceptionally intelligent reporter. He is entirely without internal\n visual imagery and cannot represent light or colors to himself, and\n is positive that \u003cspan class=\"tei tei-pb\" id=\"page063\"\u003e[pg\n 063]\u003c/span\u003e\u003ca name=\"Pg063\" id=\"Pg063\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e his\n other senses, hearing, etc., were not involved in this false\n perception. It seems to have been an abstract conception rather, with\n the feelings of reality and spatial outwardness directly attached to\n it—in other words, a fully objectified and exteriorized \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eidea\u003c/span\u003e\u003c/em\u003e.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch cases, taken\n along with others which would be too tedious for quotation, seem\n sufficiently to prove the existence in our mental machinery of a\n sense of present reality more diffused and general than that which\n our special senses yield. For the psychologists the tracing of the\n organic seat of such a feeling would form a pretty problem—nothing\n could be more natural than to connect it with the muscular sense,\n with the feeling that our muscles were innervating themselves for\n action. Whatsoever thus innervated our activity, or \u003cspan class=\n \"tei tei-q\"\u003e“made our flesh creep,”\u003c/span\u003e—our senses are what do so\n oftenest,—might then appear real and present, even though it were but\n an abstract idea. But with such vague conjectures we have no concern\n at present, for our interest lies with the faculty rather than with\n its organic seat.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLike all positive\n affections of consciousness, the sense of reality has its negative\n counterpart in the shape of a feeling of unreality by which persons\n may be haunted, and of which one sometimes hears complaint:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen I reflect on the fact that I have made my\n appearance by accident upon a globe itself whirled through space as\n the sport of the catastrophes of the heavens,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n Madame Ackermann;\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewhen I see\n myself surrounded by beings as ephemeral and incomprehensible as I am\n myself, and all excitedly pursuing pure chimeras, I experience a\n strange feeling of being in a dream. It seems to me as if I have\n loved and suffered and that erelong I shall die, in a dream. My last\n word will be,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI have been\n dreaming.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_27\" name=\"noteref_27\"\n href=\"#note_27\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e27\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page064\"\u003e[pg 064]\u003c/span\u003e\u003ca name=\n \"Pg064\" id=\"Pg064\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn another lecture\n we shall see how in morbid melancholy this sense of the unreality of\n things may become a carking pain, and even lead to suicide.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe may now lay it\n down as certain that in the distinctively religious sphere of\n experience, many persons (how many we cannot tell) possess the\n objects of their belief, not in the form of mere conceptions which\n their intellect accepts as true, but rather in the form of\n quasi-sensible realities directly apprehended. As his sense of the\n real presence of these objects fluctuates, so the believer alternates\n between warmth and coldness in his faith. Other examples will bring\n this home to one better than abstract description, so I proceed\n immediately to cite some. The first example is a negative one,\n deploring the loss of the sense in question. I have extracted it from\n an account given me by a scientific man of my acquaintance, of his\n religious life. It seems to me to show clearly that the feeling of\n reality may be something more like a sensation than an intellectual\n operation properly so-called.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBetween twenty and thirty I gradually became more\n and more agnostic and irreligious, yet I cannot say that I ever lost\n that\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eindefinite\n consciousness\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ewhich Herbert Spencer describes so well,\n of an Absolute Reality behind phenomena. For me this Reality was not\n the pure Unknowable of Spencer\u0027s philosophy, for although I had\n ceased my childish prayers to God, and never prayed to\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eIt\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ein a formal manner, yet my more recent experience\n shows me to have been in a relation to\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eIt\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ewhich practically was the same thing as prayer.\n Whenever I had any trouble, especially when I had conflict with other\n people, either domestically or in the way of business, or when I was\n depressed in spirits or anxious about affairs, I now recognize that I\n used to fall back for support upon this curious relation I felt\n myself to be in to this fundamental cosmical\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eIt\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e. It was on my side, or I was on Its side, however\n you please to term it, in the particular\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page065\"\u003e[pg 065]\u003c/span\u003e\u003ca name=\"Pg065\" id=\"Pg065\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003etrouble, and\n it always strengthened me and seemed to give me endless vitality to\n feel its underlying and supporting presence. In fact, it was an\n unfailing fountain of living justice, truth, and strength, to which I\n instinctively turned at times of weakness, and it always brought me\n out. I know now that it was a personal relation I was in to it,\n because of late years the power of communicating with it has left me,\n and I am conscious of a perfectly definite loss. I used never to fail\n to find it when I turned to it. Then came a set of years when\n sometimes I found it, and then again I would be wholly unable to make\n connection with it. I remember many occasions on which at night in\n bed, I would be unable to get to sleep on account of worry. I turned\n this way and that in the darkness, and groped mentally for the\n familiar sense of that higher mind of my mind which had always seemed\n to be close at hand as it were, closing the passage, and yielding\n support, but there was no electric current. A blank was there instead\n of\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eIt\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e: I couldn\u0027t find anything. Now, at the age of\n nearly fifty, my power of getting into connection with it has\n entirely left me; and I have to confess that a great help has gone\n out of my life. Life has become curiously dead and indifferent; and I\n can now see that my old experience was probably exactly the same\n thing as the prayers of the orthodox, only I did not call them by\n that name. What I have spoken of as\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewas\n practically not Spencer\u0027s Unknowable, but just my own instinctive and\n individual God, whom I relied upon for higher sympathy, but whom\n somehow I have lost.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNothing is more\n common in the pages of religious biography than the way in which\n seasons of lively and of difficult faith are described as\n alternating. Probably every religious person has the recollection of\n particular crises in which a directer vision of the truth, a direct\n perception, perhaps, of a living God\u0027s existence, swept in and\n overwhelmed the languor of the more ordinary belief. In James Russell\n Lowell\u0027s correspondence there is a brief memorandum of an experience\n of this kind:—\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page066\"\u003e[pg\n 066]\u003c/span\u003e\u003ca name=\"Pg066\" id=\"Pg066\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had a revelation last Friday evening. I was at\n Mary\u0027s, and happening to say something of the presence of spirits (of\n whom, I said, I was often dimly aware), Mr. Putnam entered into an\n argument with me on spiritual matters. As I was speaking, the whole\n system rose up before me like a vague destiny looming from the Abyss.\n I never before so clearly felt the Spirit of God in me and around me.\n The whole room seemed to me full of God. The air seemed to waver to\n and fro with the presence of Something I knew not what. I spoke with\n the calmness and clearness of a prophet. I cannot tell you what this\n revelation was. I have not yet studied it enough. But I shall perfect\n it one day, and then you shall hear it and acknowledge its\n grandeur.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_28\" name=\"noteref_28\" href=\"#note_28\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e28\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere is a longer\n and more developed experience from a manuscript communication by a\n clergyman,—I take it from Starbuck\u0027s manuscript collection:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI remember the night, and almost the very spot on\n the hilltop, where my soul opened out, as it were, into the Infinite,\n and there was a rushing together of the two worlds, the inner and the\n outer. It was deep calling unto deep,—the deep that my own struggle\n had opened up within being answered by the unfathomable deep without,\n reaching beyond the stars. I stood alone with Him who had made me,\n and all the beauty of the world, and love, and sorrow, and even\n temptation. I did not seek Him, but felt the perfect unison of my\n spirit with His. The ordinary sense of things around me faded. For\n the moment nothing but an ineffable joy and exaltation remained. It\n is impossible fully to describe the experience. It was like the\n effect of some great orchestra when all the separate notes have\n melted into one swelling harmony that leaves the listener conscious\n of nothing save that his soul is being wafted upwards, and almost\n bursting with its own emotion. The perfect stillness of the night was\n thrilled by a more solemn silence. The darkness held a presence that\n was all the more felt because it was not seen. I could not any more\n have doubted that\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eHe\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ewas\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page067\"\u003e[pg\n 067]\u003c/span\u003e\u003ca name=\"Pg067\" id=\"Pg067\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ethere than that I\n was. Indeed, I felt myself to be, if possible, the less real of the\n two.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMy highest faith in God and truest idea of him\n were then born in me. I have stood upon the Mount of Vision since,\n and felt the Eternal round about me. But never since has there come\n quite the same stirring of the heart. Then, if ever, I believe, I\n stood face to face with God, and was born anew of his spirit. There\n was, as I recall it, no sudden change of thought or of belief,\n except that my early crude conception had, as it were, burst into\n flower. There was no destruction of the old, but a rapid, wonderful\n unfolding. Since that time no discussion that I have heard of the\n proofs of God\u0027s existence has been able to shake my faith. Having\n once felt the presence of God\u0027s spirit, I have never lost it again\n for long. My most assuring evidence of his existence is deeply\n rooted in that hour of vision, in the memory of that supreme\n experience, and in the conviction, gained from reading and\n reflection, that something the same has come to all who have found\n God. I am aware that it may justly be called mystical. I am not\n enough acquainted with philosophy to defend it from that or any\n other charge. I feel that in writing of it I have overlaid it with\n words rather than put it clearly to your thought. But, such as it\n is, I have described it as carefully as I now am able to\n do.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere is another\n document, even more definite in character, which, the writer being a\n Swiss, I translate from the French original.\u003ca id=\"noteref_29\" name=\n \"noteref_29\" href=\"#note_29\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e29\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI was in perfect health: we were on our sixth day of\n tramping, and in good training. We had come the day before from Sixt\n to Trient by Buet. I felt neither fatigue, hunger, nor thirst, and my\n state of mind was equally healthy. I had had at Forlaz good news from\n home; I was subject to no anxiety, either near or remote, for we had\n a good guide, and there was not a shadow of uncertainty about the\n road we should follow. I can best describe the condition in which I\n was by calling it a\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page068\"\u003e[pg\n 068]\u003c/span\u003e\u003ca name=\"Pg068\" id=\"Pg068\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003estate of\n equilibrium. When all at once I experienced a feeling of being raised\n above myself, I felt the presence of God—I tell of the thing just as\n I was conscious of it—as if his goodness and his power were\n penetrating me altogether. The throb of emotion was so violent that I\n could barely tell the boys to pass on and not wait for me. I then sat\n down on a stone, unable to stand any longer, and my eyes overflowed\n with tears. I thanked God that in the course of my life he had taught\n me to know him, that he sustained my life and took pity both on the\n insignificant creature and on the sinner that I was. I begged him\n ardently that my life might be consecrated to the doing of his will.\n I felt his reply, which was that I should do his will from day to\n day, in humility and poverty, leaving him, the Almighty God, to be\n judge of whether I should some time be called to bear witness more\n conspicuously. Then, slowly, the ecstasy left my heart; that is, I\n felt that God had withdrawn the communion which he had granted, and I\n was able to walk on, but very slowly, so strongly was I still\n possessed by the interior emotion. Besides, I had wept\n uninterruptedly for several minutes, my eyes were swollen, and I did\n not wish my companions to see me. The state of ecstasy may have\n lasted four or five minutes, although it seemed at the time to last\n much longer. My comrades waited for me ten minutes at the cross of\n Barine, but I took about twenty-five or thirty minutes to join them,\n for as well as I can remember, they said that I had kept them back\n for about half an hour. The impression had been so profound that in\n climbing slowly the slope I asked myself if it were possible that\n Moses on Sinai could have had a more intimate communication with God.\n I think it well to add that in this ecstasy of mine God had neither\n form, color, odor, nor taste; moreover, that the feeling of his\n presence was accompanied with no determinate localization. It was\n rather as if my personality had been transformed by the presence of\n a\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003espiritual\n spirit\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e. But the more I seek\n words to express this intimate intercourse, the more I feel the\n impossibility of describing the thing by any of our usual images. At\n bottom the expression most apt to render what I felt is this: God was\n present, though invisible; he fell under no one of my senses, yet my\n consciousness perceived him.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page069\"\u003e[pg 069]\u003c/span\u003e\u003ca name=\n \"Pg069\" id=\"Pg069\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe adjective\n \u003cspan class=\"tei tei-q\"\u003e“mystical”\u003c/span\u003e is technically applied,\n most often, to states that are of brief duration. Of course such\n hours of rapture as the last two persons describe are mystical\n experiences, of which in a later lecture I shall have much to say.\n Meanwhile here is the abridged record of another mystical or\n semi-mystical experience, in a mind evidently framed by nature for\n ardent piety. I owe it to Starbuck\u0027s collection. The lady who gives\n the account is the daughter of a man well known in his time as a\n writer against Christianity. The suddenness of her conversion shows\n well how native the sense of God\u0027s presence must be to certain minds.\n She relates that she was brought up in entire ignorance of Christian\n doctrine, but, when in Germany, after being talked to by Christian\n friends, she read the Bible and prayed, and finally the plan of\n salvation flashed upon her like a stream of light.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo this day,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eshe\n writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI cannot understand dallying\n with religion and the commands of God. The very instant I heard my\n Father\u0027s cry calling unto me, my heart bounded in recognition. I\n ran, I stretched forth my arms, I cried aloud,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHere, here I am, my Father.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eOh,\n happy child, what should I do?\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLove me,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eanswered my God.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI do, I do,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n cried passionately.\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eCome unto\n me,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003ecalled my Father.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI will,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003emy\n heart panted. Did I stop to ask a single question? Not one. It\n never occurred to me to ask whether I was good enough, or to\n hesitate over my unfitness, or to find out what I thought of his\n church, or … to wait until I should be satisfied. Satisfied! I\n was satisfied. Had I not found my God and my Father? Did he not\n love me? Had he not called me? Was there not a Church into which I\n might enter?… Since then I have had direct answers to prayer—so\n significant as to be almost like talking with God and hearing his\n answer. The idea of God\u0027s reality has never left me for one\n moment.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere is still\n another case, the writer being a man aged \u003cspan class=\"tei tei-pb\"\n id=\"page070\"\u003e[pg 070]\u003c/span\u003e\u003ca name=\"Pg070\" id=\"Pg070\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e twenty-seven, in which the experience, probably\n almost as characteristic, is less vividly described:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have on a number of occasions felt that I had\n enjoyed a period of intimate communion with the divine. These\n meetings came unasked and unexpected, and seemed to consist merely in\n the temporary obliteration of the conventionalities which usually\n surround and cover my life…. Once it was when from the summit of a\n high mountain I looked over a gashed and corrugated landscape\n extending to a long convex of ocean that ascended to the horizon, and\n again from the same point when I could see nothing beneath me but a\n boundless expanse of white cloud, on the blown surface of which a few\n high peaks, including the one I was on, seemed plunging about as if\n they were dragging their anchors. What I felt on these occasions was\n a temporary loss of my own identity, accompanied by an illumination\n which revealed to me a deeper significance than I had been wont to\n attach to life. It is in this that I find my justification for saying\n that I have enjoyed communication with God. Of course the absence of\n such a being as this would be chaos. I cannot conceive of life\n without its presence.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOf the more\n habitual and so to speak chronic sense of God\u0027s presence the\n following sample from Professor Starbuck\u0027s manuscript collection may\n serve to give an idea. It is from a man aged forty-nine,—probably\n thousands of unpretending Christians would write an almost identical\n account.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGod is more real to me than any thought or thing or\n person. I feel his presence positively, and the more as I live in\n closer harmony with his laws as written in my body and mind. I feel\n him in the sunshine or rain; and awe mingled with a delicious\n restfulness most nearly describes my feelings. I talk to him as to a\n companion in prayer and praise, and our communion is delightful. He\n answers me again and again, often in words so clearly spoken that it\n seems my outer ear must have carried the tone, but generally in\n strong mental impressions. Usually a text of Scripture, unfolding\n some new view\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page071\"\u003e[pg\n 071]\u003c/span\u003e\u003ca name=\"Pg071\" id=\"Pg071\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eof him and his love\n for me, and care for my safety. I could give hundreds of instances,\n in school matters, social problems, financial difficulties, etc. That\n he is mine and I am his never leaves me, it is an abiding joy.\n Without it life would be a blank, a desert, a shoreless, trackless\n waste.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI subjoin some\n more examples from writers of different ages and sexes. They are also\n from Professor Starbuck\u0027s collection, and their number might be\n greatly multiplied. The first is from a man twenty-seven years\n old:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGod is quite real to me. I talk to him and often get\n answers. Thoughts sudden and distinct from any I have been\n entertaining come to my mind after asking God for his direction.\n Something over a year ago I was for some weeks in the direst\n perplexity. When the trouble first appeared before me I was dazed,\n but before long (two or three hours) I could hear distinctly a\n passage of Scripture:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eMy grace is\n sufficient for thee.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eEvery\n time my thoughts turned to the trouble I could hear this quotation. I\n don\u0027t think I ever doubted the existence of God, or had him drop out\n of my consciousness. God has frequently stepped into my affairs very\n perceptibly, and I feel that he directs many little details all the\n time. But on two or three occasions he has ordered ways for me very\n contrary to my ambitions and plans.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnother statement\n (none the less valuable psychologically for being so decidedly\n childish) is that of a boy of seventeen:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSometimes as I go to church, I sit down, join in the\n service, and before I go out I feel as if God was with me, right side\n of me, singing and reading the Psalms with me…. And then again I\n feel as if I could sit beside him, and put my arms around him, kiss\n him, etc. When I am taking Holy Communion at the altar, I try to get\n with him and generally feel his presence.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI let a few other\n cases follow at random:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGod surrounds me like the physical atmosphere. He\n is\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page072\"\u003e[pg\n 072]\u003c/span\u003e\u003ca name=\"Pg072\" id=\"Pg072\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ecloser to me than\n my own breath. In him literally I live and move and have my\n being.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThere are times when I seem to stand, in his very\n presence, to talk with him. Answers to prayer have come, sometimes\n direct and overwhelming in their revelation of his presence and\n powers. There are times when God seems far off, but this is always\n my own fault.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e—\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have the sense of a presence, strong, and at the\n same time soothing, which hovers over me. Sometimes it seems to\n enwrap me with sustaining arms.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch is the human\n ontological imagination, and such is the convincingness of what it\n brings to birth. Unpicturable beings are realized, and realized with\n an intensity almost like that of an hallucination. They determine our\n vital attitude as decisively as the vital attitude of lovers is\n determined by the habitual sense, by which each is haunted, of the\n other being in the world. A lover has notoriously this sense of the\n continuous being of his idol, even when his attention is addressed to\n other matters and he no longer represents her features. He cannot\n forget her; she uninterruptedly affects him through and through.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI spoke of the\n convincingness of these feelings of reality, and I must dwell a\n moment longer on that point. They are as convincing to those who have\n them as any direct sensible experiences can be, and they are, as a\n rule, much more convincing than results established by mere logic\n ever are. One may indeed be entirely without them; probably more than\n one of you here present is without them in any marked degree; but if\n you do have them, and have them at all strongly, the probability is\n that you cannot help regarding them as genuine perceptions of truth,\n as revelations of a kind of reality which no adverse argument,\n however unanswerable by you in \u003cspan class=\"tei tei-pb\" id=\n \"page073\"\u003e[pg 073]\u003c/span\u003e\u003ca name=\"Pg073\" id=\"Pg073\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e words, can expel from your belief. The opinion\n opposed to mysticism in philosophy is sometimes spoken of as\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003erationalism\u003c/span\u003e\u003c/em\u003e. Rationalism insists\n that all our beliefs ought ultimately to find for themselves\n articulate grounds. Such grounds, for rationalism, must consist of\n four things: (1) definitely statable abstract principles; (2)\n definite facts of sensation; (3) definite hypotheses based on such\n facts; and (4) definite inferences logically drawn. Vague impressions\n of something indefinable have no place in the rationalistic system,\n which on its positive side is surely a splendid intellectual\n tendency, for not only are all our philosophies fruits of it, but\n physical science (amongst other good things) is its result.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNevertheless, if\n we look on man\u0027s whole mental life as it exists, on the life of men\n that lies in them apart from their learning and science, and that\n they inwardly and privately follow, we have to confess that the part\n of it of which rationalism can give an account is relatively\n superficial. It is the part that has the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eprestige\u003c/span\u003e\u003c/em\u003e\n undoubtedly, for it has the loquacity, it can challenge you for\n proofs, and chop logic, and put you down with words. But it will fail\n to convince or convert you all the same, if your dumb intuitions are\n opposed to its conclusions. If you have intuitions at all, they come\n from a deeper level of your nature than the loquacious level which\n rationalism inhabits. Your whole subconscious life, your impulses,\n your faiths, your needs, your divinations, have prepared the\n premises, of which your consciousness now feels the weight of the\n result; and something in you absolutely \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eknows\u003c/span\u003e\u003c/em\u003e\n that that result must be truer than any logic-chopping rationalistic\n talk, however clever, that may contradict it. This inferiority of the\n rationalistic level in founding belief is just as manifest when\n rationalism argues for religion as when it argues against it. That\n \u003cspan class=\"tei tei-pb\" id=\"page074\"\u003e[pg 074]\u003c/span\u003e\u003ca name=\"Pg074\"\n id=\"Pg074\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e vast literature of proofs of\n God\u0027s existence drawn from the order of nature, which a century ago\n seemed so overwhelmingly convincing, to-day does little more than\n gather dust in libraries, for the simple reason that our generation\n has ceased to believe in the kind of God it argued for. Whatever sort\n of a being God may be, we \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eknow\u003c/span\u003e\u003c/em\u003e to-day that he is nevermore\n that mere external inventor of \u003cspan class=\n \"tei tei-q\"\u003e“contrivances”\u003c/span\u003e intended to make manifest his\n \u003cspan class=\"tei tei-q\"\u003e“glory”\u003c/span\u003e in which our\n great-grandfathers took such satisfaction, though just how we know\n this we cannot possibly make clear by words either to others or to\n ourselves. I defy any of you here fully to account for your\n persuasion that if a God exist he must be a more cosmic and tragic\n personage than that Being.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe truth is that\n in the metaphysical and religious sphere, articulate reasons are\n cogent for us only when our inarticulate feelings of reality have\n already been impressed in favor of the same conclusion. Then, indeed,\n our intuitions and our reason work together, and great world-ruling\n systems, like that of the Buddhist or of the Catholic philosophy, may\n grow up. Our impulsive belief is here always what sets up the\n original body of truth, and our articulately verbalized philosophy is\n but its showy translation into formulas. The unreasoned and immediate\n assurance is the deep thing in us, the reasoned argument is but a\n surface exhibition. Instinct leads, intelligence does but follow. If\n a person feels the presence of a living God after the fashion shown\n by my quotations, your critical arguments, be they never so superior,\n will vainly set themselves to change his faith.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePlease observe,\n however, that I do not yet say that it is \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ebetter\u003c/span\u003e\u003c/em\u003e\n that the subconscious and non-rational should thus hold primacy in\n the religious realm. I confine myself to simply pointing out that\n they do so hold it as a matter of fact.\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page075\"\u003e[pg 075]\u003c/span\u003e\u003ca name=\"Pg075\" id=\"Pg075\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for our\n sense of the reality of the religious objects. Let me now say a brief\n word more about the attitudes they characteristically awaken.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe have already\n agreed that they are \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esolemn\u003c/span\u003e\u003c/em\u003e; and we have seen reason to\n think that the most distinctive of them is the sort of joy which may\n result in extreme cases from absolute self-surrender. The sense of\n the kind of object to which the surrender is made has much to do with\n determining the precise complexion of the joy; and the whole\n phenomenon is more complex than any simple formula allows. In the\n literature of the subject, sadness and gladness have each been\n emphasized in turn. The ancient saying that the first maker of the\n Gods was fear receives voluminous corroboration from every age of\n religious history; but none the less does religious history show the\n part which joy has evermore tended to play. Sometimes the joy has\n been primary; sometimes secondary, being the gladness of deliverance\n from the fear. This latter state of things, being the more complex,\n is also the more complete; and as we proceed, I think we shall have\n abundant reason for refusing to leave out either the sadness or the\n gladness, if we look at religion with the breadth of view which it\n demands. Stated in the completest possible terms, a man\u0027s religion\n involves both moods of contraction and moods of expansion of his\n being. But the quantitative mixture and order of these moods vary so\n much from one age of the world, from one system of thought, and from\n one individual to another, that you may insist either on the dread\n and the submission, or on the peace and the freedom as the essence of\n the matter, and still remain materially within the limits of the\n truth. The constitutionally sombre and the constitutionally sanguine\n onlooker are bound to emphasize opposite aspects of what lies before\n their eyes.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page076\"\u003e[pg\n 076]\u003c/span\u003e\u003ca name=\"Pg076\" id=\"Pg076\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe\n constitutionally sombre religious person makes even of his religious\n peace a very sober thing. Danger still hovers in the air about it.\n Flexion and contraction are not wholly checked. It were sparrowlike\n and childish after our deliverance to explode into twittering\n laughter and caper-cutting, and utterly to forget the imminent hawk\n on bough. Lie low, rather, lie low; for you are in the hands of a\n living God. In the Book of Job, for example, the impotence of man and\n the omnipotence of God is the exclusive burden of its author\u0027s mind.\n \u003cspan class=\"tei tei-q\"\u003e“It is as high as heaven; what canst thou\n do?—deeper than hell; what canst thou know?”\u003c/span\u003e There is an\n astringent relish about the truth of this conviction which some men\n can feel, and which for them is as near an approach as can be made to\n the feeling of religious joy.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn Job,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n that coldly truthful writer, the author of Mark Rutherford,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eGod reminds us\n that man is not the measure of his creation. The world is immense,\n constructed on no plan or theory which the intellect of man can\n grasp. It is\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003etranscendent\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eeverywhere. This is the burden of every\n verse, and is the secret, if there be one, of the poem. Sufficient or\n insufficient, there is nothing more…. God is great, we know not his\n ways. He takes from us all we have, but yet if we possess our souls\n in patience, we\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003emay\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003epass the valley of the shadow, and come out in\n sunlight again. We may or we may not!… What more have we to say now\n than God said from the whirlwind over two thousand five hundred years\n ago?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_30\" name=\"noteref_30\" href=\"#note_30\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e30\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we turn to the\n sanguine onlooker, on the other hand, we find that deliverance is\n felt as incomplete unless the burden be altogether overcome and the\n danger forgotten. Such onlookers give us definitions that seem to the\n sombre minds of whom we have just been speaking to leave out all the\n solemnity that makes religious peace so different from merely animal\n joys. In the opinion of some \u003cspan class=\"tei tei-pb\" id=\n \"page077\"\u003e[pg 077]\u003c/span\u003e\u003ca name=\"Pg077\" id=\"Pg077\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e writers an attitude might be called religious,\n though no touch were left in it of sacrifice or submission, no\n tendency to flexion, no bowing of the head. Any \u003cspan class=\n \"tei tei-q\"\u003e“habitual and regulated admiration,”\u003c/span\u003e says\n Professor J. R. Seeley,\u003ca id=\"noteref_31\" name=\"noteref_31\" href=\n \"#note_31\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e31\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan class=\"tei tei-q\"\u003e“is worthy to be called a religion”\u003c/span\u003e;\n and accordingly he thinks that our Music, our Science, and our\n so-called \u003cspan class=\"tei tei-q\"\u003e“Civilization,”\u003c/span\u003e as these\n things are now organized and admiringly believed in, form the more\n genuine religions of our time. Certainly the unhesitating and\n unreasoning way in which we feel that we must inflict our\n civilization upon \u003cspan class=\"tei tei-q\"\u003e“lower”\u003c/span\u003e races, by\n means of Hotchkiss guns, etc., reminds one of nothing so much as of\n the early spirit of Islam spreading its religion by the sword.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn my last lecture\n I quoted to you the ultra-radical opinion of Mr. Havelock Ellis, that\n laughter of any sort may be considered a religious exercise, for it\n bears witness to the soul\u0027s emancipation. I quoted this opinion in\n order to deny its adequacy. But we must now settle our scores more\n carefully with this whole optimistic way of thinking. It is far too\n complex to be decided off-hand. I propose accordingly that we make of\n religious optimism the theme of the next two lectures.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page078\"\u003e[pg 078]\u003c/span\u003e\u003ca name=\n \"Pg078\" id=\"Pg078\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc9\" id=\"toc9\"\u003e\u003c/a\u003e \u003ca name=\"pdf10\" id=\"pdf10\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_IV_V\" id=\"Lecture_IV_V\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-top: 3.46em; margin-bottom: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLectures IV and V. The Religion Of\n Healthy-Mindedness.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we were to ask\n the question: \u003cspan class=\"tei tei-q\"\u003e“What is human life\u0027s chief\n concern?”\u003c/span\u003e one of the answers we should receive would be:\n \u003cspan class=\"tei tei-q\"\u003e“It is happiness.”\u003c/span\u003e How to gain, how to\n keep, how to recover happiness, is in fact for most men at all times\n the secret motive of all they do, and of all they are willing to\n endure. The hedonistic school in ethics deduces the moral life wholly\n from the experiences of happiness and unhappiness which different\n kinds of conduct bring; and, even more in the religious life than in\n the moral life, happiness and unhappiness seem to be the poles round\n which the interest revolves. We need not go so far as to say with the\n author whom I lately quoted that any persistent enthusiasm is, as\n such, religion, nor need we call mere laughter a religious exercise;\n but we must admit that any persistent enjoyment may \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eproduce\u003c/span\u003e\u003c/em\u003e\n the sort of religion which consists in a grateful admiration of the\n gift of so happy an existence; and we must also acknowledge that the\n more complex ways of experiencing religion are new manners of\n producing happiness, wonderful inner paths to a supernatural kind of\n happiness, when the first gift of natural existence is unhappy, as it\n so often proves itself to be.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWith such\n relations between religion and happiness, it is perhaps not\n surprising that men come to regard the happiness which a religious\n belief affords as a proof of its truth. If a creed makes a man feel\n happy, he almost inevitably adopts it. Such a belief ought to be\n true; \u003cspan class=\"tei tei-pb\" id=\"page079\"\u003e[pg 079]\u003c/span\u003e\u003ca name=\n \"Pg079\" id=\"Pg079\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e therefore it is\n true—such, rightly or wrongly, is one of the \u003cspan class=\n \"tei tei-q\"\u003e“immediate inferences”\u003c/span\u003e of the religious logic used\n by ordinary men.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe near presence of God\u0027s\n spirit,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003esays a German writer,\u003c/span\u003e\u003ca id=\n \"noteref_32\" name=\"noteref_32\" href=\"#note_32\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e32\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003emay be\n experienced in its reality—indeed\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eonly\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eexperienced. And the mark by which the spirit\u0027s\n existence and nearness are made irrefutably clear to those who have\n ever had the experience is the utterly incomparable\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003efeeling of\n happiness\u003c/span\u003e\u003c/em\u003e \u003cspan style=\"font-size: 90%\"\u003ewhich is\n connected with the nearness, and which is therefore not only a\n possible and altogether proper feeling for us to have here below,\n but is the best and most indispensable proof of God\u0027s reality. No\n other proof is equally convincing, and therefore happiness is the\n point from which every efficacious new theology should\n start.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the hour\n immediately before us, I shall invite you to consider the simpler\n kinds of religious happiness, leaving the more complex sorts to be\n treated on a later day.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn many persons,\n happiness is congenital and irreclaimable. \u003cspan class=\n \"tei tei-q\"\u003e“Cosmic emotion”\u003c/span\u003e inevitably takes in them the form\n of enthusiasm and freedom. I speak not only of those who are animally\n happy. I mean those who, when unhappiness is offered or proposed to\n them, positively refuse to feel it, as if it were something mean and\n wrong. We find such persons in every age, passionately flinging\n themselves upon their sense of the goodness of life, in spite of the\n hardships of their own condition, and in spite of the sinister\n theologies into which they may be born. From the outset their\n religion is one of union with the divine. The heretics who went\n before the reformation are lavishly accused by the church writers of\n antinomian practices, just as the first Christians were accused of\n indulgence in orgies by the Romans. It is probable that there never\n has been a century in which the deliberate refusal to think ill of\n life has not been idealized \u003cspan class=\"tei tei-pb\" id=\"page080\"\u003e[pg\n 080]\u003c/span\u003e\u003ca name=\"Pg080\" id=\"Pg080\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e by\n a sufficient number of persons to form sects, open or secret, who\n claimed all natural things to be permitted. Saint Augustine\u0027s maxim,\n \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eDilige et quod vis fac\u003c/span\u003e\u003c/span\u003e,—if you but\n love [God], you may do as you incline,—is morally one of the\n profoundest of observations, yet it is pregnant, for such persons,\n with passports beyond the bounds of conventional morality. According\n to their characters they have been refined or gross; but their belief\n has been at all times systematic enough to constitute a definite\n religious attitude. God was for them a giver of freedom, and the\n sting of evil was overcome. Saint Francis and his immediate disciples\n were, on the whole, of this company of spirits, of which there are of\n course infinite varieties. Rousseau in the earlier years of his\n writing, Diderot, B. de Saint Pierre, and many of the leaders of the\n eighteenth century anti-christian movement were of this optimistic\n type. They owed their influence to a certain authoritativeness in\n their feeling that Nature, if you will only trust her sufficiently,\n is absolutely good.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is to be hoped\n that we all have some friend, perhaps more often feminine than\n masculine, and young than old, whose soul is of this sky-blue tint,\n whose affinities are rather with flowers and birds and all enchanting\n innocencies than with dark human passions, who can think no ill of\n man or God, and in whom religious gladness, being in possession from\n the outset, needs no deliverance from any antecedent burden.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGod has two families of children on this\n earth,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003esays Francis W. Newman,\u003c/span\u003e\u003ca id=\n \"noteref_33\" name=\"noteref_33\" href=\"#note_33\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e33\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethe once-born\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003ethe\n twice-born\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand\n the once-born he describes as follows:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThey see God, not as a strict Judge, not as a\n Glorious Potentate; but as the animating Spirit of a beautiful\n harmonious world, Beneficent and Kind, Merciful as well as Pure.\n The same characters generally have\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page081\"\u003e[pg 081]\u003c/span\u003e\u003ca name=\"Pg081\" id=\"Pg081\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eno metaphysical\n tendencies: they do not look back into themselves. Hence they are\n not distressed by their own imperfections: yet it would be absurd\n to call them self-righteous; for they hardly think of\n themselves\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eat all\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e. This childlike quality of their nature makes the\n opening of religion very happy to them: for they no more shrink\n from God, than a child from an emperor, before whom the parent\n trembles: in fact, they have no vivid conception of\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eany\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eof the qualities in which the severer Majesty of\n God consists.\u003c/span\u003e\u003ca id=\"noteref_34\" name=\"noteref_34\" href=\n \"#note_34\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e34\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eHe is to them the impersonation of\n Kindness and Beauty. They read his character, not in the disordered\n world of man, but in romantic and harmonious nature. Of human sin\n they know perhaps little in their own hearts and not very much in\n the world; and human suffering does but melt them to tenderness.\n Thus, when they approach God, no inward disturbance ensues; and\n without being as yet spiritual, they have a certain complacency and\n perhaps romantic sense of excitement in their simple\n worship.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the Romish\n Church such characters find a more congenial soil to grow in than in\n Protestantism, whose fashions of feeling have been set by minds of a\n decidedly pessimistic order. But even in Protestantism they have been\n abundant enough; and in its recent \u003cspan class=\n \"tei tei-q\"\u003e“liberal”\u003c/span\u003e developments of Unitarianism and\n latitudinarianism generally, minds of this order have played and\n still are playing leading and constructive parts. Emerson himself is\n an admirable example. Theodore Parker is another,—here are a couple\n of characteristic passages from Parker\u0027s correspondence.\u003ca id=\n \"noteref_35\" name=\"noteref_35\" href=\"#note_35\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e35\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOrthodox scholars say:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn the heathen classics you find no consciousness of\n sin.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eIt is very true—God be thanked for it.\n They were conscious of wrath, of cruelty, avarice, drunkenness,\n lust, sloth, cowardice, and other actual vices, and struggled and\n got rid of the deformities, but they were not conscious of\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page082\"\u003e[pg 082]\u003c/span\u003e\u003ca name=\n \"Pg082\" id=\"Pg082\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eenmity against God,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand\n didn\u0027t sit down and whine and groan against non-existent evil. I\n have done wrong things enough in my life, and do them now; I miss\n the mark, draw bow, and try again. But I am not conscious of hating\n God, or man, or right, or love, and I know there is much\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ehealth in\n me\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e; and in my body, even now, there dwelleth many a\n good thing, spite of consumption and Saint Paul.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eIn\n another letter Parker writes:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have swum in clear sweet waters all my days; and\n if sometimes they were a little cold, and the stream ran adverse\n and something rough, it was never too strong to be breasted and\n swum through. From the days of earliest boyhood, when I went\n stumbling through the grass,… up to the gray-bearded manhood of\n this time, there is none but has left me honey in the hive of\n memory that I now feed on for present delight. When I recall the\n years … I am filled with a sense of sweetness and wonder that\n such little things can make a mortal so exceedingly rich. But I\n must confess that the chiefest of all my delights is still the\n religious.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnother good\n expression of the \u003cspan class=\"tei tei-q\"\u003e“once-born”\u003c/span\u003e type of\n consciousness, developing straight and natural, with no element of\n morbid compunction or crisis, is contained in the answer of Dr.\n Edward Everett Hale, the eminent Unitarian preacher and writer, to\n one of Dr. Starbuck\u0027s circulars. I quote a part of it:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI observe, with profound regret, the religious\n struggles which come into many biographies, as if almost essential to\n the formation of the hero. I ought to speak of these, to say that any\n man has an advantage, not to be estimated, who is born, as I was,\n into a family where the religion is simple and rational; who is\n trained in the theory of such a religion, so that he never knows, for\n an hour, what these religious or irreligious struggles are. I always\n knew God loved me, and I was always grateful to him for the world he\n placed me in. I always liked to tell him so, and was always glad to\n receive his suggestions to me…. I can remember perfectly that when\n I was coming to manhood, the half-philosophical novels of the time\n had a deal\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page083\"\u003e[pg\n 083]\u003c/span\u003e\u003ca name=\"Pg083\" id=\"Pg083\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eto say about the\n young men and maidens who were facing the\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eproblem of life.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI had\n no idea whatever what the problem of life was. To live with all my\n might seemed to me easy; to learn where there was so much to learn\n seemed pleasant and almost of course; to lend a hand, if one had a\n chance, natural; and if one did this, why, he enjoyed life because he\n could not help it, and without proving to himself that he ought to\n enjoy it…. A child who is early taught that he is God\u0027s child, that\n he may live and move and have his being in God, and that he has,\n therefore, infinite strength at hand for the conquering of any\n difficulty, will take life more easily, and probably will make more\n of it, than one who is told that he is born the child of wrath and\n wholly incapable of good.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_36\" name=\"noteref_36\"\n href=\"#note_36\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e36\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne can but\n recognize in such writers as these the presence of a temperament\n organically weighted on the side of cheer and fatally forbidden to\n linger, as those of opposite temperament linger, over the darker\n aspects of the universe. In some individuals optimism may become\n quasi-pathological. The capacity for even a transient sadness or a\n momentary humility seems cut off from them as by a kind of congenital\n anæsthesia.\u003ca id=\"noteref_37\" name=\"noteref_37\" href=\n \"#note_37\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e37\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page084\"\u003e[pg 084]\u003c/span\u003e\u003ca name=\"Pg084\" id=\"Pg084\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe supreme\n contemporary example of such an inability to feel evil is of course\n Walt Whitman.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHis favorite occupation,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n his disciple, Dr. Bucke,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eseemed to be strolling or sauntering about\n outdoors by himself, looking at the grass, the trees, the flowers,\n the vistas of light, the varying aspects of the sky, and listening\n to the birds, the crickets, the tree frogs, and all the hundreds of\n natural sounds. It was evident that these things gave him a\n pleasure far beyond what they give to ordinary people. Until I knew\n the man,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003econtinues Dr. Bucke,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eit had not\n occurred to me that any one could derive so much absolute happiness\n from these things as he did. He was very fond of flowers, either\n wild or cultivated; liked all sorts. I think he admired lilacs and\n sunflowers just as much as roses. Perhaps, indeed, no man who ever\n lived liked so many things and disliked so few as Walt Whitman. All\n natural objects seemed to have a charm for him. All sights and\n sounds seemed to please him. He appeared to like (and I believe he\n did like) all the men, women, and children he saw (though I never\n knew him to say that he liked any one), but each who knew him felt\n that he liked him or her, and that he liked others also. I never\n knew him to argue or dispute, and he never spoke about money. He\n always justified, sometimes playfully, sometimes quite seriously,\n those who spoke harshly of himself or his writings, and I often\n thought he even took pleasure in the opposition of enemies. When I\n first knew [him], I used to think that he watched himself, and\n would not allow his tongue to give expression to fretfulness,\n antipathy, complaint, and remonstrance. It did not occur to me as\n possible that these mental states could be absent in him. After\n long observation, however, I satisfied myself that such absence or\n unconsciousness was entirely real. He never spoke deprecatingly of\n any nationality or class of men, or time in the world\u0027s history, or\n against any trades or occupations—not even against any animals,\n insects, or inanimate things, nor any of the\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page085\"\u003e[pg 085]\u003c/span\u003e\u003ca name=\"Pg085\" id=\"Pg085\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003elaws of\n nature, nor any of the results of those laws, such as illness,\n deformity, and death. He never complained or grumbled either at the\n weather, pain, illness, or anything else. He never swore. He could\n not very well, since he never spoke in anger and apparently never\n was angry. He never exhibited fear, and I do not believe he ever\n felt it.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_38\" name=\"noteref_38\" href=\"#note_38\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e38\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWalt Whitman owes\n his importance in literature to the systematic expulsion from his\n writings of all contractile elements. The only sentiments he allowed\n himself to express were of the expansive order; and he expressed\n these in the first person, not as your mere monstrously conceited\n individual might so express them, but vicariously for all men, so\n that a passionate and mystic ontological emotion suffuses his words,\n and ends by persuading the reader that men and women, life and death,\n and all things are divinely good.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThus it has come\n about that many persons to-day regard Walt Whitman as the restorer of\n the eternal natural religion. He has infected them with his own love\n of comrades, with his own gladness that he and they exist. Societies\n are actually formed for his cult; a periodical organ exists for its\n propagation, in which the lines of orthodoxy and heterodoxy are\n already beginning to be drawn;\u003ca id=\"noteref_39\" name=\"noteref_39\"\n href=\"#note_39\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e39\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e hymns\n are written by others in his peculiar prosody; and he is even\n explicitly compared with the founder of the Christian religion, not\n altogether to the advantage of the latter.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhitman is often\n spoken of as a \u003cspan class=\"tei tei-q\"\u003e“pagan.”\u003c/span\u003e The word\n nowadays means sometimes the mere natural animal man without a sense\n of sin; sometimes it means a Greek or Roman with his own peculiar\n religious consciousness. In \u003cspan class=\"tei tei-pb\" id=\"page086\"\u003e[pg\n 086]\u003c/span\u003e\u003ca name=\"Pg086\" id=\"Pg086\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n neither of these senses does it fitly define this poet. He is more\n than your mere animal man who has not tasted of the tree of good and\n evil. He is aware enough of sin for a swagger to be present in his\n indifference towards it, a conscious pride in his freedom from\n flexions and contractions, which your genuine pagan in the first\n sense of the word would never show.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 0.90em; margin-top: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI could\n turn and live with animals, they are so placid and\n self-contained,\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI stand and look at them long and\n long;\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eThey do not sweat and whine about\n their condition.\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eThey do not lie awake in the dark\n and weep for their sins.\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eNot one is dissatisfied, not one\n is demented with the mania of owning things,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eNot one kneels to another, nor to\n his kind that lived thousands of years ago,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot one is respectable or unhappy over the\n whole earth.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_40\" name=\n \"noteref_40\" href=\"#note_40\"\u003e\u003cspan class=\"tei tei-noteref\"\n style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e40\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNo natural pagan\n could have written these well-known lines. But on the other hand\n Whitman is less than a Greek or Roman; for their consciousness, even\n in Homeric times, was full to the brim of the sad mortality of this\n sunlit world, and such a consciousness Walt Whitman resolutely\n refuses to adopt. When, for example, Achilles, about to slay Lycaon,\n Priam\u0027s young son, hears him sue for mercy, he stops to say:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAh, friend, thou too must die: why thus lamentest\n thou? Patroclos too is dead, who was better far than thou…. Over me\n too hang death and forceful fate. There cometh morn or eve or some\n noonday when my life too some man shall take in battle, whether with\n spear he smite, or arrow from the string.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_41\" name=\"noteref_41\"\n href=\"#note_41\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e41\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThen Achilles\n savagely severs the poor boy\u0027s neck with his sword, heaves him by the\n foot into the Scamander, and calls to the fishes of the river to eat\n the white fat of Lycaon. Just as here the cruelty and the sympathy\n each \u003cspan class=\"tei tei-pb\" id=\"page087\"\u003e[pg 087]\u003c/span\u003e\u003ca name=\n \"Pg087\" id=\"Pg087\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e ring true, and do not\n mix or interfere with one another, so did the Greeks and Romans keep\n all their sadnesses and gladnesses unmingled and entire. Instinctive\n good they did not reckon sin; nor had they any such desire to save\n the credit of the universe as to make them insist, as so many of\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eus\u003c/span\u003e\u003c/em\u003e insist, that what immediately\n appears as evil must be \u003cspan class=\"tei tei-q\"\u003e“good in the\n making,”\u003c/span\u003e or something equally ingenious. Good was good, and\n bad just bad, for the earlier Greeks. They neither denied the ills of\n nature,—Walt Whitman\u0027s verse, \u003cspan class=\"tei tei-q\"\u003e“What is called\n good is perfect and what is called bad is just as perfect,”\u003c/span\u003e\n would have been mere silliness to them,—nor did they, in order to\n escape from those ills, invent \u003cspan class=\"tei tei-q\"\u003e“another and a\n better world”\u003c/span\u003e of the imagination, in which, along with the\n ills, the innocent goods of sense would also find no place. This\n integrity of the instinctive reactions, this freedom from all moral\n sophistry and strain, gives a pathetic dignity to ancient pagan\n feeling. And this quality Whitman\u0027s outpourings have not got. His\n optimism is too voluntary and defiant; his gospel has a touch of\n bravado and an affected twist,\u003ca id=\"noteref_42\" name=\"noteref_42\"\n href=\"#note_42\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e42\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and this\n diminishes its effect on many readers who yet are well disposed\n towards optimism, and on the whole quite willing to admit that in\n important respects Whitman is of the genuine lineage of the\n prophets.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf, then, we give\n the name of healthy-mindedness to the tendency which looks on all\n things and sees that they are good, we find that we must distinguish\n between a more involuntary and a more voluntary or systematic way of\n being healthy-minded. In its involuntary variety, healthy-mindedness\n \u003cspan class=\"tei tei-pb\" id=\"page088\"\u003e[pg 088]\u003c/span\u003e\u003ca name=\"Pg088\"\n id=\"Pg088\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e is a way of feeling happy\n about things immediately. In its systematical variety, it is an\n abstract way of conceiving things as good. Every abstract way of\n conceiving things selects some one aspect of them as their essence\n for the time being, and disregards the other aspects. Systematic\n healthy-mindedness, conceiving good as the essential and universal\n aspect of being, deliberately excludes evil from its field of vision;\n and although, when thus nakedly stated, this might seem a difficult\n feat to perform for one who is intellectually sincere with himself\n and honest about facts, a little reflection shows that the situation\n is too complex to lie open to so simple a criticism.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the first\n place, happiness, like every other emotional state, has blindness and\n insensibility to opposing facts given it as its instinctive weapon\n for self-protection against disturbance. When happiness is actually\n in possession, the thought of evil can no more acquire the feeling of\n reality than the thought of good can gain reality when melancholy\n rules. To the man actively happy, from whatever cause, evil simply\n cannot then and there be believed in. He must ignore it; and to the\n bystander he may then seem perversely to shut his eyes to it and hush\n it up.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut more than\n this: the hushing of it up may, in a perfectly candid and honest\n mind, grow into a deliberate religious policy, or \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\"font-style: italic\"\u003eparti\n pris\u003c/span\u003e\u003c/span\u003e. Much of what we call evil is due entirely to the\n way men take the phenomenon. It can so often be converted into a\n bracing and tonic good by a simple change of the sufferer\u0027s inner\n attitude from one of fear to one of fight; its sting so often departs\n and turns into a relish when, after vainly seeking to shun it, we\n agree to face about and bear it cheerfully, that a man is simply\n bound in honor, with reference to \u003cspan class=\"tei tei-pb\" id=\n \"page089\"\u003e[pg 089]\u003c/span\u003e\u003ca name=\"Pg089\" id=\"Pg089\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e many of the facts that seem at first to\n disconcert his peace, to adopt this way of escape. Refuse to admit\n their badness; despise their power; ignore their presence; turn your\n attention the other way; and so far as you yourself are concerned at\n any rate, though the facts may still exist, their evil character\n exists no longer. Since you make them evil or good by your own\n thoughts about them, it is the ruling of your thoughts which proves\n to be your principal concern.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe deliberate\n adoption of an optimistic turn of mind thus makes its entrance into\n philosophy. And once in, it is hard to trace its lawful bounds. Not\n only does the human instinct for happiness, bent on self-protection\n by ignoring, keep working in its favor, but higher inner ideals have\n weighty words to say. The attitude of unhappiness is not only\n painful, it is mean and ugly. What can be more base and unworthy than\n the pining, puling, mumping mood, no matter by what outward ills it\n may have been engendered? What is more injurious to others? What less\n helpful as a way out of the difficulty? It but fastens and\n perpetuates the trouble which occasioned it, and increases the total\n evil of the situation. At all costs, then, we ought to reduce the\n sway of that mood; we ought to scout it in ourselves and others, and\n never show it tolerance. But it is impossible to carry on this\n discipline in the subjective sphere without zealously emphasizing the\n brighter and minimizing the darker aspects of the objective sphere of\n things at the same time. And thus our resolution not to indulge in\n misery, beginning at a comparatively small point within ourselves,\n may not stop until it has brought the entire frame of reality under a\n systematic conception optimistic enough to be congenial with its\n needs.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn all this I say\n nothing of any mystical insight or \u003cspan class=\"tei tei-pb\" id=\n \"page090\"\u003e[pg 090]\u003c/span\u003e\u003ca name=\"Pg090\" id=\"Pg090\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e persuasion that the total frame of things\n absolutely must be good. Such mystical persuasion plays an enormous\n part in the history of the religious consciousness, and we must look\n at it later with some care. But we need not go so far at present.\n More ordinary non-mystical conditions of rapture suffice for my\n immediate contention. All invasive moral states and passionate\n enthusiasms make one feelingless to evil in some direction. The\n common penalties cease to deter the patriot, the usual prudences are\n flung by the lover to the winds. When the passion is extreme,\n suffering may actually be gloried in, provided it be for the ideal\n cause, death may lose its sting, the grave its victory. In these\n states, the ordinary contrast of good and ill seems to be swallowed\n up in a higher denomination, an omnipotent excitement which engulfs\n the evil, and which the human being welcomes as the crowning\n experience of his life. This, he says, is truly to live, and I exult\n in the heroic opportunity and adventure.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe systematic\n cultivation of healthy-mindedness as a religious attitude is\n therefore consonant with important currents in human nature, and is\n anything but absurd. In fact, we all do cultivate it more or less,\n even when our professed theology should in consistency forbid it. We\n divert our attention from disease and death as much as we can; and\n the slaughter-houses and indecencies without end on which our life is\n founded are huddled out of sight and never mentioned, so that the\n world we recognize officially in literature and in society is a\n poetic fiction far handsomer and cleaner and better than the world\n that really is.\u003ca id=\"noteref_43\" name=\"noteref_43\" href=\n \"#note_43\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e43\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page091\"\u003e[pg 091]\u003c/span\u003e\u003ca name=\"Pg091\" id=\"Pg091\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe advance of\n liberalism, so-called, in Christianity, during the past fifty years,\n may fairly be called a victory of healthy-mindedness within the\n church over the morbidness with which the old hell-fire theology was\n more harmoniously related. We have now whole congregations whose\n preachers, far from magnifying our consciousness of sin, seem devoted\n rather to making little of it. They ignore, or even deny, eternal\n punishment, and insist on the dignity rather than on the depravity of\n man. They look at the continual preoccupation of the old-fashioned\n Christian with the salvation of his soul as something sickly and\n reprehensible rather than admirable; and a sanguine and \u003cspan class=\n \"tei tei-q\"\u003e“muscular”\u003c/span\u003e attitude, which to our forefathers\n would have seemed purely heathen, has become in their eyes an ideal\n element of Christian character. I am not asking whether or not they\n are right, I am only pointing out the change.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe persons to\n whom I refer have still retained for the most part their nominal\n connection with Christianity, in spite of their discarding of its\n more pessimistic theological elements. But in that \u003cspan class=\n \"tei tei-q\"\u003e“theory of evolution”\u003c/span\u003e which, gathering momentum\n for a century, has within the past twenty-five years swept so rapidly\n over Europe and America, we see the ground laid for a new sort of\n religion of Nature, which has entirely displaced Christianity from\n the thought of a large part of our generation. The idea of a\n universal evolution lends itself to a doctrine of general meliorism\n and progress which fits the religious needs of the healthy-minded so\n well that it seems almost as if it might have been created for their\n use. Accordingly we find \u003cspan class=\n \"tei tei-q\"\u003e“evolutionism”\u003c/span\u003e interpreted thus optimistically and\n \u003cspan class=\"tei tei-pb\" id=\"page092\"\u003e[pg 092]\u003c/span\u003e\u003ca name=\"Pg092\"\n id=\"Pg092\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e embraced as a substitute for\n the religion they were born in, by a multitude of our contemporaries\n who have either been trained scientifically, or been fond of reading\n popular science, and who had already begun to be inwardly\n dissatisfied with what seemed to them the harshness and irrationality\n of the orthodox Christian scheme. As examples are better than\n descriptions, I will quote a document received in answer to Professor\n Starbuck\u0027s circular of questions. The writer\u0027s state of mind may by\n courtesy be called a religion, for it is his reaction on the whole\n nature of things, it is systematic and reflective, and it loyally\n binds him to certain inner ideals. I think you will recognize in him,\n coarse-meated and incapable of wounded spirit as he is, a\n sufficiently familiar contemporary type.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eQ.\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eWhat does Religion mean to\n you?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eA. It means nothing; and it seems, so far as I can\n observe, useless to others. I am sixty-seven years of age and have\n resided in X. fifty years, and have been in business forty-five,\n consequently I have some little experience of life and men, and\n some women too, and I find that the most religious and pious people\n are as a rule those most lacking in uprightness and morality. The\n men who do not go to church or have any religious convictions are\n the best. Praying, singing of hymns, and sermonizing are\n pernicious—they teach us to rely on some supernatural power, when\n we ought to rely on ourselves. I\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003etee\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003etotally disbelieve in a God. The God-idea was\n begotten in ignorance, fear, and a general lack of any knowledge of\n Nature. If I were to die now, being in a healthy condition for my\n age, both mentally and physically, I would just as lief, yes,\n rather, die with a hearty enjoyment of music, sport, or any other\n rational pastime. As a timepiece stops, we die—there being no\n immortality in either case.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eQ.\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eWhat comes before your mind\n corresponding to the words God, Heaven, Angels,\n etc.?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eA. Nothing whatever. I am a man without a\n religion. These words mean so much mythic\n bosh.\u003c/span\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page093\"\u003e[pg\n 093]\u003c/span\u003e\u003ca name=\"Pg093\" id=\"Pg093\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eQ.\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eHave you had any experiences\n which appeared providential?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eA. None whatever. There is no agency of the\n superintending kind. A little judicious observation as well as\n knowledge of scientific law will convince any one of this\n fact.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eQ.\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eWhat things work most strongly\n on your emotions?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eA. Lively songs and music; Pinafore instead of an\n Oratorio. I like Scott, Burns, Byron, Longfellow, especially\n Shakespeare, etc., etc. Of songs, the Star-spangled Banner,\n America, Marseillaise, and all moral and soul-stirring songs, but\n wishy-washy hymns are my detestation. I greatly enjoy nature,\n especially fine weather, and until within a few years used to walk\n Sundays into the country, twelve miles often, with no fatigue, and\n bicycle forty or fifty. I have dropped the bicycle. I never go to\n church, but attend lectures when there are any good ones. All of my\n thoughts and cogitations have been of a healthy and cheerful kind,\n for instead of doubts and fears I see things as they are, for I\n endeavor to adjust myself to my environment. This I regard as the\n deepest law. Mankind is a progressive animal. I am satisfied he\n will have made a great advance over his present status a thousand\n years hence.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eQ.\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eWhat is your notion of\n sin?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eA. It seems to me that sin is a condition, a\n disease, incidental to man\u0027s development not being yet advanced\n enough. Morbidness over it increases the disease. We should think\n that a million of years hence equity, justice, and mental and\n physical good order will be so fixed and organized that no one will\n have any idea of evil or sin.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eQ.\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eWhat is your\n temperament?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eA. Nervous, active, wide-awake, mentally and\n physically. Sorry that Nature compels us to sleep at\n all.\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we are in\n search of a broken and a contrite heart, clearly we need not look to\n this brother. His contentment with the finite incases him like a\n lobster-shell and shields him from all morbid repining at his\n distance from the Infinite. We have in him an excellent example of\n the optimism which may be encouraged by popular\n science.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page094\"\u003e[pg\n 094]\u003c/span\u003e\u003ca name=\"Pg094\" id=\"Pg094\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo my mind a\n current far more important and interesting religiously than that\n which sets in from natural science towards healthy-mindedness is that\n which has recently poured over America and seems to be gathering\n force every day,—I am ignorant what foothold it may yet have acquired\n in Great Britain,—and to which, for the sake of having a brief\n designation, I will give the title of the \u003cspan class=\n \"tei tei-q\"\u003e“Mind-cure movement.”\u003c/span\u003e There are various sects of\n this \u003cspan class=\"tei tei-q\"\u003e“New Thought,”\u003c/span\u003e to use another of\n the names by which it calls itself; but their agreements are so\n profound that their differences may be neglected for my present\n purpose, and I will treat the movement, without apology, as if it\n were a simple thing.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is a\n deliberately optimistic scheme of life, with both a speculative and a\n practical side. In its gradual development during the last quarter of\n a century, it has taken up into itself a number of contributory\n elements, and it must now be reckoned with as a genuine religious\n power. It has reached the stage, for example, when the demand for its\n literature is great enough for insincere stuff, mechanically produced\n for the market, to be to a certain extent supplied by publishers,—a\n phenomenon never observed, I imagine, until a religion has got well\n past its earliest insecure beginnings.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne of the\n doctrinal sources of Mind-cure is the four Gospels; another is\n Emersonianism or New England transcendentalism; another is Berkeleyan\n idealism; another is spiritism, with its messages of \u003cspan class=\n \"tei tei-q\"\u003e“law”\u003c/span\u003e and \u003cspan class=\n \"tei tei-q\"\u003e“progress”\u003c/span\u003e and \u003cspan class=\n \"tei tei-q\"\u003e“development”\u003c/span\u003e; another the optimistic popular\n science evolutionism of which I have recently spoken; and, finally,\n Hinduism has contributed a strain. But the most characteristic\n feature of the mind-cure movement is an inspiration much more direct.\n The leaders in this faith have had an intuitive belief in the\n all-saving power \u003cspan class=\"tei tei-pb\" id=\"page095\"\u003e[pg\n 095]\u003c/span\u003e\u003ca name=\"Pg095\" id=\"Pg095\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e of\n healthy-minded attitudes as such, in the conquering efficacy of\n courage, hope, and trust, and a correlative contempt for doubt, fear,\n worry, and all nervously precautionary states of mind.\u003ca id=\n \"noteref_44\" name=\"noteref_44\" href=\"#note_44\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e44\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Their\n belief has in a general way been corroborated by the practical\n experience of their disciples; and this experience forms to-day a\n mass imposing in amount.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe blind have\n been made to see, the halt to walk; lifelong invalids have had their\n health restored. The moral fruits have been no less remarkable. The\n deliberate adoption of a healthy-minded attitude has proved possible\n to many who never supposed they had it in them; regeneration of\n character has gone on on an extensive scale; and cheerfulness has\n been restored to countless homes. The indirect influence of this has\n been great. The mind-cure principles are beginning so to pervade the\n air that one catches their spirit at second-hand. One hears of the\n \u003cspan class=\"tei tei-q\"\u003e“Gospel of Relaxation,”\u003c/span\u003e of the\n \u003cspan class=\"tei tei-q\"\u003e“Don\u0027t Worry Movement,”\u003c/span\u003e of people who\n repeat to themselves, \u003cspan class=\"tei tei-q\"\u003e“Youth, health,\n vigor!”\u003c/span\u003e when dressing in the morning, as their motto for the\n day. Complaints of the weather are getting to be forbidden in many\n households; and more and more people are recognizing it to be bad\n form to speak of disagreeable sensations, or to make much of the\n ordinary inconveniences and ailments of life. These general tonic\n effects on public opinion would be good even if the more striking\n results were non-existent. But the latter abound so that we can\n afford to overlook the \u003cspan class=\"tei tei-pb\" id=\"page096\"\u003e[pg\n 096]\u003c/span\u003e\u003ca name=\"Pg096\" id=\"Pg096\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n innumerable failures and self-deceptions that are mixed in with them\n (for in everything human failure is a matter of course), and we can\n also overlook the verbiage of a good deal of the mind-cure\n literature, some of which is so moonstruck with optimism and so\n vaguely expressed that an academically trained intellect finds it\n almost impossible to read it at all.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe plain fact\n remains that the spread of the movement has been due to practical\n fruits, and the extremely practical turn of character of the American\n people has never been better shown than by the fact that this, their\n only decidedly original contribution to the systematic philosophy of\n life, should be so intimately knit up with concrete therapeutics. To\n the importance of mind-cure the medical and clerical professions in\n the United States are beginning, though with much recalcitrancy and\n protesting, to open their eyes. It is evidently bound to develop\n still farther, both speculatively and practically, and its latest\n writers are far and away the ablest of the group.\u003ca id=\"noteref_45\"\n name=\"noteref_45\" href=\"#note_45\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e45\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e It\n matters nothing that, just as there are hosts of persons who cannot\n pray, so there are greater hosts who cannot by any possibility be\n influenced by the mind-curers\u0027 ideas. For our immediate purpose, the\n important point is that so large a number should exist who \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e be so\n influenced. They form a psychic type to be studied with\n respect.\u003ca id=\"noteref_46\" name=\"noteref_46\" href=\n \"#note_46\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e46\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page097\"\u003e[pg 097]\u003c/span\u003e\u003ca name=\"Pg097\" id=\"Pg097\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo come now to a\n little closer quarters with their creed. The fundamental pillar on\n which it rests is nothing more than the general basis of all\n religious experience, the fact that man has a dual nature, and is\n connected with two spheres of thought, a shallower and a profounder\n sphere, in either of which he may learn to live more habitually. The\n shallower and lower sphere is that of the fleshly sensations,\n instincts, and desires, of egotism, doubt, and the lower personal\n interests. But whereas Christian theology has always considered\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efrowardness\u003c/span\u003e\u003c/em\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page098\"\u003e[pg 098]\u003c/span\u003e\u003ca name=\"Pg098\" id=\"Pg098\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e to be the essential vice of this part of human\n nature, the mind-curers say that the mark of the beast in it is\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efear\u003c/span\u003e\u003c/em\u003e; and this is what gives such an\n entirely new religious turn to their persuasion.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eFear,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eto\n quote a writer of the school,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ehas had its uses in the evolutionary process, and\n seems to constitute the whole of forethought in most animals; but\n that it should remain any part of the mental equipment of human\n civilized life is an absurdity. I find that the fear element of\n forethought is not stimulating to those more civilized persons to\n whom duty and attraction are the natural motives, but is weakening\n and deterrent. As soon as it becomes unnecessary, fear becomes a\n positive deterrent, and should be entirely removed, as dead flesh is\n removed from living tissue. To assist in the analysis of fear, and in\n the denunciation of its expressions, I have coined the word\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003efearthought\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eto stand for the unprofitable element of\n forethought, and have defined the word\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eworry\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eas\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003efearthought in contradistinction\n to forethought\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e. I have also\n defined fearthought as\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethe self-imposed or\n self-permitted suggestion of inferiority\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, in order to place it where it really belongs, in\n the category of harmful, unnecessary, and therefore not respectable\n things.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_47\" name=\"noteref_47\" href=\"#note_47\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e47\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe \u003cspan class=\n \"tei tei-q\"\u003e“misery-habit,”\u003c/span\u003e the \u003cspan class=\n \"tei tei-q\"\u003e“martyr-habit,”\u003c/span\u003e engendered by the prevalent\n \u003cspan class=\"tei tei-q\"\u003e“fearthought,”\u003c/span\u003e get pungent criticism\n from the mind-cure writers:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eConsider for a moment the habits of life into which\n we are born. There are certain social conventions or customs and\n alleged requirements, there is a theological bias, a general view of\n the world. There are conservative ideas in regard to our early\n training, our education, marriage, and occupation in life. Following\n close upon this, there is a long series of anticipations, namely,\n that we shall suffer certain children\u0027s diseases, diseases of middle\n life, and of old age; the thought that we shall grow\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page099\"\u003e[pg 099]\u003c/span\u003e\u003ca name=\"Pg099\"\n id=\"Pg099\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eold, lose our faculties, and again become\n childlike; while crowning all is the fear of death. Then there is a\n long line of particular fears and trouble-bearing expectations,\n such, for example, as ideas associated with certain articles of\n food, the dread of the east wind, the terrors of hot weather, the\n aches and pains associated with cold weather, the fear of catching\n cold if one sits in a draught, the coming of hay-fever upon the\n 14th of August in the middle of the day, and so on through a long\n list of fears, dreads, worriments, anxieties, anticipations,\n expectations, pessimisms, morbidities, and the whole ghostly train\n of fateful shapes which our fellow-men, and especially physicians,\n are ready to help us conjure up, an array worthy to rank with\n Bradley\u0027s\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eunearthly\n ballet of bloodless categories.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eYet this is not all. This vast array is swelled by\n innumerable volunteers from daily life,—the fear of accident, the\n possibility of calamity, the loss of property, the chance of\n robbery, of fire, or the outbreak of war. And it is not deemed\n sufficient to fear for ourselves. When a friend is taken ill, we\n must forthwith fear the worst and apprehend death. If one meets\n with sorrow … sympathy means to enter into and increase the\n suffering.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_48\" name=\"noteref_48\" href=\"#note_48\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e48\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMan,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eto\n quote another writer,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eoften has\n fear stamped upon him before his entrance into the outer world; he\n is reared in fear; all his life is passed in bondage to fear of\n disease and death, and thus his whole mentality becomes cramped,\n limited, and depressed, and his body follows its shrunken pattern\n and specification…. Think of the millions of sensitive and\n responsive souls among our ancestors who have been under the\n dominion of such a perpetual nightmare! Is it not surprising that\n health exists at all? Nothing but the boundless divine love,\n exuberance, and vitality, constantly poured in, even though\n unconsciously to us, could in some degree neutralize such an ocean\n of morbidity.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_49\" name=\n \"noteref_49\" href=\"#note_49\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e49\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAlthough the\n disciples of the mind-cure often use Christian terminology, one sees\n from such quotations \u003cspan class=\"tei tei-pb\" id=\"page100\"\u003e[pg\n 100]\u003c/span\u003e\u003ca name=\"Pg100\" id=\"Pg100\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e how\n widely their notion of the fall of man diverges from that of ordinary\n Christians.\u003ca id=\"noteref_50\" name=\"noteref_50\" href=\n \"#note_50\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e50\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTheir notion of\n man\u0027s higher nature is hardly less divergent, being decidedly\n pantheistic. The spiritual in man appears in the mind-cure philosophy\n as partly conscious, but chiefly subconscious; and through the\n subconscious part of it we are already one with the Divine without\n any miracle of grace, or abrupt creation of a new inner man. As this\n view is variously expressed by different writers, we find in it\n traces of Christian mysticism, of transcendental idealism, of\n vedantism, and of the modern psychology of the subliminal self. A\n quotation or two will put us at the central point of view:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe great central fact of the universe is that\n spirit of infinite life and power that is back of all, that manifests\n itself in and through all. This spirit of infinite life and power\n that is back of all is what I call God. I care not what term you may\n use, be it Kindly Light, Providence, the Over-Soul,\n Omnipotence,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page101\"\u003e[pg\n 101]\u003c/span\u003e\u003ca name=\"Pg101\" id=\"Pg101\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eor whatever term\n may be most convenient, so long as we are agreed in regard to the\n great central fact itself. God then fills the universe alone, so that\n all is from Him and in Him, and there is nothing that is outside. He\n is the life of our life, our very life itself. We are partakers of\n the life of God; and though we differ from Him in that we are\n individualized spirits, while He is the Infinite Spirit, including\n us, as well as all else beside, yet in essence the life of God and\n the life of man are identically the same, and so are one. They differ\n not in essence or quality; they differ in degree.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe great central fact in human life is the coming\n into a conscious vital realization of our oneness with this\n Infinite Life, and the opening of ourselves fully to this divine\n inflow. In just the degree that we come into a conscious\n realization of our oneness with the Infinite Life, and open\n ourselves to this divine inflow, do we actualize in ourselves the\n qualities and powers of the Infinite Life, do we make ourselves\n channels through which the Infinite Intelligence and Power can\n work. In just the degree in which you realize your oneness with the\n Infinite Spirit, you will exchange dis-ease for ease, inharmony for\n harmony, suffering and pain for abounding health and strength. To\n recognize our own divinity, and our intimate relation to the\n Universal, is to attach the belts of our machinery to the\n powerhouse of the Universe. One need remain in hell no longer than\n one chooses to; we can rise to any heaven we ourselves choose; and\n when we choose so to rise, all the higher powers of the Universe\n combine to help us heavenward.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_51\" name=\n \"noteref_51\" href=\"#note_51\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e51\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet me now pass\n from these abstracter statements to some more concrete accounts of\n experience with the mind-cure religion. I have many answers from\n correspondents—the only difficulty is to choose. The first two whom I\n shall quote are my personal friends. One of them, a woman, writing as\n follows, expresses well the feeling of continuity with the Infinite\n Power, by which all mind-cure disciples are inspired.\u003c/p\u003e\u003cspan class=\n \"tei tei-pb\" id=\"page102\"\u003e[pg 102]\u003c/span\u003e\u003ca name=\"Pg102\" id=\"Pg102\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe first underlying cause of all sickness,\n weakness, or depression is the\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003ehuman\n sense of separateness\u003c/span\u003e\u003c/em\u003e \u003cspan style=\"font-size: 90%\"\u003efrom\n that Divine Energy which we call God. The soul which can feel and\n affirm in serene but jubilant confidence, as did the Nazarene:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI and my Father\n are one,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehas no further need of healer, or of\n healing. This is the whole truth in a nutshell, and other foundation\n for wholeness can no man lay than this fact of impregnable divine\n union. Disease can no longer attack one whose feet are planted on\n this rock, who feels hourly, momently, the influx of the Deific\n Breath. If one with Omnipotence, how can weariness enter the\n consciousness, how illness assail that indomitable\n spark?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis possibility of annulling forever the law of\n fatigue has been abundantly proven in my own case; for my earlier\n life bears a record of many, many years of bedridden invalidism,\n with spine and lower limbs paralyzed. My thoughts were no more\n impure than they are to-day, although my belief in the necessity of\n illness was dense and unenlightened; but since my resurrection in\n the flesh, I have worked as a healer unceasingly for fourteen years\n without a vacation, and can truthfully assert that I have never\n known a moment of fatigue or pain, although coming in touch\n constantly with excessive weakness, illness, and disease of all\n kinds. For how can a conscious part of Deity be sick?—since\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eGreater is he\n that is\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewith\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eus than all that can strive against\n us.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMy second\n correspondent, also a woman, sends me the following statement:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLife seemed difficult to me at one time. I was\n always breaking down, and had several attacks of what is called\n nervous prostration, with terrible insomnia, being on the verge of\n insanity; besides having many other troubles, especially of the\n digestive organs. I had been sent away from home in charge of\n doctors, had taken all the narcotics, stopped all work, been fed up,\n and in fact knew all the doctors within reach. But I never recovered\n permanently till this New Thought took possession of\n me.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI think that the one thing which impressed me most\n was\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page103\"\u003e[pg\n 103]\u003c/span\u003e\u003ca name=\"Pg103\" id=\"Pg103\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003elearning the fact\n that we must be in absolutely constant relation or mental touch\n (this word is to me very expressive) with that essence of life\n which permeates all and which we call God. This is almost\n unrecognizable unless we live it into ourselves\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eactually\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n that is, by a constant turning to the very innermost, deepest\n consciousness of our real selves or of God in us, for illumination\n from within, just as we turn to the sun for light, warmth, and\n invigoration without. When you do this consciously, realizing that\n to turn inward to the light within you is to live in the presence\n of God or your divine self, you soon discover the unreality of the\n objects to which you have hitherto been turning and which have\n engrossed you without.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have come to disregard the meaning of this\n attitude for bodily health\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eas\n such\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e, because that comes\n of itself, as an incidental result, and cannot be found by any\n special mental act or desire to have it, beyond that general\n attitude of mind I have referred to above. That which we usually\n make the object of life, those outer things we are all so wildly\n seeking, which we so often live and die for, but which then do not\n give us peace and happiness, they should all come of themselves as\n accessory, and as the mere outcome or natural result of a far\n higher life sunk deep in the bosom of the spirit. This life is the\n real seeking of the kingdom of God, the desire for his supremacy in\n our hearts, so that all else comes as that which shall be\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eadded unto\n you\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e—as quite incidental and as a surprise to us,\n perhaps; and yet it is the proof of the reality of the perfect\n poise in the very centre of our being.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen I say that we commonly make the object of our\n life that which we should not work for primarily, I mean many\n things which the world considers praiseworthy and excellent, such\n as success in business, fame as author or artist, physician or\n lawyer, or renown in philanthropic undertakings. Such things should\n be results, not objects. I would also include pleasures of many\n kinds which seem harmless and good at the time, and are pursued\n because many accept them—I mean conventionalities, sociabilities,\n and fashions in their various development, these being mostly\n approved by the masses, although they may be unreal, and even\n unhealthy superfluities.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page104\"\u003e[pg 104]\u003c/span\u003e\u003ca name=\n \"Pg104\" id=\"Pg104\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere is another\n case, more concrete, also that of a woman. I read you these cases\n without comment,—they express so many varieties of the state of mind\n we are studying.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had been a sufferer from my childhood till my\n fortieth year. [Details of ill-health are given which I omit.] I had\n been in Vermont several months hoping for good from the change of\n air, but steadily growing weaker, when one day during the latter part\n of October, while resting in the afternoon, I suddenly heard as it\n were these words:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eYou will be\n healed and do a work you never dreamed of.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThese\n words were impressed upon my mind with such power I said at once that\n only God could have put them there. I believed them in spite of\n myself and of my suffering and weakness, which continued until\n Christmas, when I returned to Boston. Within two days a young friend\n offered to take me to a mental healer (this was January 7, 1881). The\n healer said:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThere is\n nothing but Mind; we are expressions of the One Mind; body is only a\n mortal belief; as a man thinketh so is he.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI could\n not accept all she said, but I translated all that was there\n for\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eme\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ein this way:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThere is nothing but God; I am created by Him, and\n am absolutely dependent upon Him; mind is given me to use; and by\n just so much of it as I will put upon the thought of right action in\n body I shall be lifted out of bondage to my ignorance and fear and\n past experience.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eThat day I commenced accordingly to take\n a little of every food provided for the family, constantly saying to\n myself:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n ‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThe Power that created the\n stomach must take care of what I have eaten.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eBy\n holding these suggestions through the evening I went to bed and\n fell asleep, saying:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI am soul,\n spirit, just one with God\u0027s Thought of me,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand\n slept all night without waking, for the first time in several years\n [the distress-turns had usually recurred about two o\u0027clock in the\n night]. I felt the next day like an escaped prisoner, and believed\n I had found the secret that would in time give me perfect health.\n Within ten days I was able to eat anything provided for others, and\n after two weeks I began to have my own positive mental suggestions\n of Truth,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page105\"\u003e[pg\n 105]\u003c/span\u003e\u003ca name=\"Pg105\" id=\"Pg105\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewhich were to me\n like stepping-stones. I will note a few of them; they came about\n two weeks apart.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e1st. I am Soul, therefore it is well with\n me.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e2d. I am Soul, therefore I\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eam\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ewell.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e3d. A sort of inner vision of myself as a\n four-footed beast with a protuberance on every part of my body\n where I had suffering, with my own face, begging me to acknowledge\n it as myself. I resolutely fixed my attention on being well, and\n refused to even look at my old self in this form.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e4th. Again the vision of the beast far in the\n background, with faint voice. Again refusal to\n acknowledge.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e5th. Once more the vision, but only of my eyes\n with the longing look; and again the refusal. Then came the\n conviction, the inner consciousness, that I was perfectly well and\n always had been, for I was Soul, an expression of God\u0027s Perfect\n Thought. That was to me the perfect and completed separation\n between what I was and what I appeared to be. I succeeded in never\n losing sight after this of my real being, by constantly affirming\n this truth, and by degrees (though it took me two years of hard\n work to get there)\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eI expressed health\n continuously throughout my whole body\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn my subsequent nineteen years\u0027 experience I have\n never known this Truth to fail when I applied it, though in my\n ignorance I have often failed to apply it, but through my failures\n I have learned the simplicity and trustfulness of the little\n child.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut I fear that I\n risk tiring you by so many examples, and I must lead you back to\n philosophic generalities again. You see already by such records of\n experience how impossible it is not to class mind-cure as primarily a\n religious movement. Its doctrine of the oneness of our life with\n God\u0027s life is in fact quite indistinguishable from an interpretation\n of Christ\u0027s message which in these very Gifford lectures has been\n defended by some of your very ablest Scottish religious\n philosophers.\u003ca id=\"noteref_52\" name=\"noteref_52\" href=\n \"#note_52\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e52\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page106\"\u003e[pg 106]\u003c/span\u003e\u003ca name=\"Pg106\" id=\"Pg106\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut philosophers\n usually profess to give a quasi-logical explanation of the existence\n of evil, whereas of the general fact of evil in the world, the\n existence of the selfish, suffering, timorous finite consciousness,\n the mind-curers, so far as I am acquainted with them, profess to give\n no speculative explanation. Evil is empirically there for them as it\n is for everybody, but the practical point of view predominates, and\n it would ill agree with the spirit of their system to spend time in\n worrying over it as a \u003cspan class=\"tei tei-q\"\u003e“mystery”\u003c/span\u003e or\n \u003cspan class=\"tei tei-q\"\u003e“problem,”\u003c/span\u003e or in \u003cspan class=\n \"tei tei-q\"\u003e“laying to heart”\u003c/span\u003e the lesson of its experience,\n after the manner of the Evangelicals. Don\u0027t reason about it, as Dante\n says, but give a glance and pass beyond! It is Avidhya, ignorance!\n something merely to be outgrown and left behind, transcended and\n forgotten. Christian Science so-called, the sect of Mrs. Eddy, is the\n most radical branch of mind-cure in its dealings with evil. For it\n evil is simply a \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003elie\u003c/span\u003e\u003c/em\u003e, \u003cspan class=\"tei tei-pb\" id=\n \"page107\"\u003e[pg 107]\u003c/span\u003e\u003ca name=\"Pg107\" id=\"Pg107\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e and any one who mentions it is a liar. The\n optimistic ideal of duty forbids us to pay it the compliment even of\n explicit attention. Of course, as our next lectures will show us,\n this is a bad speculative omission, but it is intimately linked with\n the practical merits of the system we are examining. Why regret a\n philosophy of evil, a mind-curer would ask us, if I can put you in\n possession of a life of good?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAfter all, it is\n the life that tells; and mind-cure has developed a living system of\n mental hygiene which may well claim to have thrown all previous\n literature of the \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eDiätetik der Seele\u003c/span\u003e\u003c/span\u003e into the shade.\n This system is wholly and exclusively compacted of optimism:\n \u003cspan class=\"tei tei-q\"\u003e“Pessimism leads to weakness. Optimism leads\n to power.”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“Thoughts are\n things,”\u003c/span\u003e as one of the most vigorous mind-cure writers prints\n in bold type at the bottom of each of his pages; and if your thoughts\n are of health, youth, vigor, and success, before you know it these\n things will also be your outward portion. No one can fail of the\n regenerative influence of optimistic thinking, pertinaciously\n pursued. Every man owns indefeasibly this inlet to the divine. Fear,\n on the contrary, and all the contracted and egoistic modes of\n thought, are inlets to destruction. Most mind-curers here bring in a\n doctrine that thoughts are \u003cspan class=\"tei tei-q\"\u003e“forces,”\u003c/span\u003e\n and that, by virtue of a law that like attracts like, one man\u0027s\n thoughts draw to themselves as allies all the thoughts of the same\n character that exist the world over. Thus one gets, by one\u0027s\n thinking, reinforcements from elsewhere for the realization of one\u0027s\n desires; and the great point in the conduct of life is to get the\n heavenly forces on one\u0027s side by opening one\u0027s own mind to their\n influx.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOn the whole, one\n is struck by a psychological similarity between the mind-cure\n movement and the Lutheran \u003cspan class=\"tei tei-pb\" id=\"page108\"\u003e[pg\n 108]\u003c/span\u003e\u003ca name=\"Pg108\" id=\"Pg108\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e and\n Wesleyan movements. To the believer in moralism and works, with his\n anxious query, \u003cspan class=\"tei tei-q\"\u003e“What shall I do to be\n saved?”\u003c/span\u003e Luther and Wesley replied: \u003cspan class=\n \"tei tei-q\"\u003e“You are saved now, if you would but believe it.”\u003c/span\u003e\n And the mind-curers come with precisely similar words of\n emancipation. They speak, it is true, to persons for whom the\n conception of salvation has lost its ancient theological meaning, but\n who labor nevertheless with the same eternal human difficulty.\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eThings are\n wrong with them\u003c/span\u003e\u003c/em\u003e; and \u003cspan class=\"tei tei-q\"\u003e“What shall\n I do to be clear, right, sound, whole, well?”\u003c/span\u003e is the form of\n their question. And the answer is: \u003cspan class=\"tei tei-q\"\u003e“You\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eare\u003c/span\u003e\u003c/em\u003e well, sound, and clear already,\n if you did but know it.”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“The whole\n matter may be summed up in one sentence,”\u003c/span\u003e says one of the\n authors whom I have already quoted, \u003cspan class=\n \"tei tei-q\"\u003e“\u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eGod is well, and so are you\u003c/span\u003e\u003c/em\u003e. You\n must awaken to the knowledge of your real being.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe adequacy of\n their message to the mental needs of a large fraction of mankind is\n what gave force to those earlier gospels. Exactly the same adequacy\n holds in the case of the mind-cure message, foolish as it may sound\n upon its surface; and seeing its rapid growth in influence, and its\n therapeutic triumphs, one is tempted to ask whether it may not be\n destined (probably by very reason of the crudity and extravagance of\n many of its manifestations\u003ca id=\"noteref_53\" name=\"noteref_53\" href=\n \"#note_53\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e53\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e) to play\n a part almost as great in the evolution of the popular religion of\n the future as did those earlier movements in their day.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut I here fear\n that I may begin to \u003cspan class=\"tei tei-q\"\u003e“jar upon the\n nerves”\u003c/span\u003e of some of the members of this academic audience. Such\n contemporary vagaries, you may think, \u003cspan class=\"tei tei-pb\" id=\n \"page109\"\u003e[pg 109]\u003c/span\u003e\u003ca name=\"Pg109\" id=\"Pg109\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e should hardly take so large a place in\n dignified Gifford lectures. I can only beseech you to have patience.\n The whole outcome of these lectures will, I imagine, be the\n emphasizing to your mind of the enormous diversities which the\n spiritual lives of different men exhibit. Their wants, their\n susceptibilities, and their capacities all vary and must be classed\n under different heads. The result is that we have really different\n types of religious experience; and, seeking in these lectures closer\n acquaintance with the healthy-minded type, we must take it where we\n find it in most radical form. The psychology of individual types of\n character has hardly begun even to be sketched as yet—our lectures\n may possibly serve as a crumb-like contribution to the structure. The\n first thing to bear in mind (especially if we ourselves belong to the\n clerico-academic-scientific type, the officially and conventionally\n \u003cspan class=\"tei tei-q\"\u003e“correct”\u003c/span\u003e type, \u003cspan class=\n \"tei tei-q\"\u003e“the deadly respectable”\u003c/span\u003e type, for which to ignore\n others is a besetting temptation) is that nothing can be more stupid\n than to bar out phenomena from our notice, merely because we are\n incapable of taking part in anything like them ourselves.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow the history of\n Lutheran salvation by faith, of methodistic conversions, and of what\n I call the mind-cure movement seems to prove the existence of\n numerous persons in whom—at any rate at a certain stage in their\n development—a change of character for the better, so far from being\n facilitated by the rules laid down by official moralists, will take\n place all the more successfully if those rules be exactly reversed.\n Official moralists advise us never to relax our strenuousness.\n \u003cspan class=\"tei tei-q\"\u003e“Be vigilant, day and night,”\u003c/span\u003e they\n adjure us; \u003cspan class=\"tei tei-q\"\u003e“hold your passive tendencies in\n check; shrink from no effort; keep your will like a bow always\n bent.”\u003c/span\u003e But the persons I speak of find that all this conscious\n effort leads to nothing but failure \u003cspan class=\"tei tei-pb\" id=\n \"page110\"\u003e[pg 110]\u003c/span\u003e\u003ca name=\"Pg110\" id=\"Pg110\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e and vexation in their hands, and only makes\n them two-fold more the children of hell they were before. The tense\n and voluntary attitude becomes in them an impossible fever and\n torment. Their machinery refuses to run at all when the bearings are\n made so hot and the belts so tight.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eUnder these\n circumstances the way to success, as vouched for by innumerable\n authentic personal narrations, is by an anti-moralistic method, by\n the \u003cspan class=\"tei tei-q\"\u003e“surrender”\u003c/span\u003e of which I spoke in my\n second lecture. Passivity, not activity; relaxation, not intentness,\n should be now the rule. Give up the feeling of responsibility, let go\n your hold, resign the care of your destiny to higher powers, be\n genuinely indifferent as to what becomes of it all, and you will find\n not only that you gain a perfect inward relief, but often also, in\n addition, the particular goods you sincerely thought you were\n renouncing. This is the salvation through self-despair, the dying to\n be truly born, of Lutheran theology, the passage into \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003enothing\u003c/span\u003e\u003c/em\u003e\n of which Jacob Behmen writes. To get to it, a critical point must\n usually be passed, a corner turned within one. Something must give\n way, a native hardness must break down and liquefy; and this event\n (as we shall abundantly see hereafter) is frequently sudden and\n automatic, and leaves on the Subject an impression that he has been\n wrought on by an external power.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhatever its\n ultimate significance may prove to be, this is certainly one\n fundamental form of human experience. Some say that the capacity or\n incapacity for it is what divides the religious from the merely\n moralistic character. With those who undergo it in its fullness, no\n criticism avails to cast doubt on its reality. They \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eknow\u003c/span\u003e\u003c/em\u003e; for\n they have actually \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efelt\u003c/span\u003e\u003c/em\u003e the higher powers, in giving up\n the tension of their personal will.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page111\"\u003e[pg 111]\u003c/span\u003e\u003ca name=\"Pg111\" id=\"Pg111\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA story which\n revivalist preachers often tell is that of a man who found himself at\n night slipping down the side of a precipice. At last he caught a\n branch which stopped his fall, and remained clinging to it in misery\n for hours. But finally his fingers had to loose their hold, and with\n a despairing farewell to life, he let himself drop. He fell just six\n inches. If he had given up the struggle earlier, his agony would have\n been spared. As the mother earth received him, so, the preachers tell\n us, will the everlasting arms receive \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eus\u003c/span\u003e\u003c/em\u003e if we\n confide absolutely in them, and give up the hereditary habit of\n relying on our personal strength, with its precautions that cannot\n shelter and safeguards that never save.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe mind-curers\n have given the widest scope to this sort of experience. They have\n demonstrated that a form of regeneration by relaxing, by letting go,\n psychologically indistinguishable from the Lutheran justification by\n faith and the Wesleyan acceptance of free grace, is within the reach\n of persons who have no conviction of sin and care nothing for the\n Lutheran theology. It is but giving your little private convulsive\n self a rest, and finding that a greater Self is there. The results,\n slow or sudden, or great or small, of the combined optimism and\n expectancy, the regenerative phenomena which ensue on the abandonment\n of effort, remain firm facts of human nature, no matter whether we\n adopt a theistic, a pantheistic-idealistic, or a\n medical-materialistic view of their ultimate causal\n explanation.\u003ca id=\"noteref_54\" name=\"noteref_54\" href=\n \"#note_54\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e54\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page112\"\u003e[pg 112]\u003c/span\u003e\u003ca name=\"Pg112\" id=\"Pg112\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen we take up\n the phenomena of revivalistic conversion, we shall learn something\n more about all this. Meanwhile I will say a brief word about the\n mind-curer\u0027s \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003emethods\u003c/span\u003e\u003c/em\u003e.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThey are of course\n largely suggestive. The suggestive influence of environment plays an\n enormous part in all spiritual education. But the word \u003cspan class=\n \"tei tei-q\"\u003e“suggestion,”\u003c/span\u003e having acquired official status, is\n unfortunately already beginning to play in many quarters the part of\n a wet blanket upon investigation, being used to fend off all inquiry\n into the varying susceptibilities of individual cases. \u003cspan class=\n \"tei tei-q\"\u003e“Suggestion”\u003c/span\u003e is only another name for the power of\n ideas, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eso\n far as they prove efficacious over belief and conduct\u003c/span\u003e\u003c/em\u003e.\n Ideas efficacious over some people prove inefficacious over others.\n Ideas efficacious at some times and in some human surroundings are\n not so at other times and elsewhere. The ideas of Christian churches\n are not efficacious in the therapeutic direction to-day, whatever\n they may have been in earlier centuries; and when the whole question\n is as to why the salt has lost its savor here or gained it there, the\n mere blank waving of the word \u003cspan class=\n \"tei tei-q\"\u003e“suggestion”\u003c/span\u003e as if it were a banner gives no\n light. Dr. Goddard, whose candid psychological essay on Faith Cures\n ascribes them to nothing but ordinary suggestion, concludes by saying\n that \u003cspan class=\"tei tei-q\"\u003e“Religion [and by this he seems to mean\n our popular Christianity] has in it all there is in mental\n therapeutics, and has it in its best form. Living up to [our\n religious] ideas will do anything for us that can be done.”\u003c/span\u003e\n And this in spite of the actual fact that the popular Christianity\n does absolutely \u003cspan class=\"tei tei-pb\" id=\"page113\"\u003e[pg\n 113]\u003c/span\u003e\u003ca name=\"Pg113\" id=\"Pg113\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003enothing\u003c/span\u003e\u003c/em\u003e, or did nothing until\n mind-cure came to the rescue.\u003ca id=\"noteref_55\" name=\"noteref_55\"\n href=\"#note_55\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e55\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAn idea, to be\n suggestive, must come to the individual with the force of a\n revelation. The mind-cure with its gospel of healthy-mindedness has\n come as a revelation to many whose hearts the church Christianity had\n left hardened. It has let loose their springs of higher life.\n \u003cspan class=\"tei tei-pb\" id=\"page114\"\u003e[pg 114]\u003c/span\u003e\u003ca name=\"Pg114\"\n id=\"Pg114\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e In what can the originality of\n any religious movement consist, save in finding a channel, until then\n sealed up, through which those springs may be set free in some group\n of human beings?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe force of\n personal faith, enthusiasm, and example, and above all the force of\n novelty, are always the prime suggestive agency in this kind of\n success. If mind-cure should ever become official, respectable, and\n intrenched, these elements of suggestive efficacy will be lost. In\n its acuter stages every religion must be a homeless Arab of the\n desert. The church knows this well enough, with its everlasting inner\n struggle of the acute religion of the few against the chronic\n religion of the many, indurated into an obstructiveness worse than\n that which irreligion opposes to the movings of the Spirit.\n \u003cspan class=\"tei tei-q\"\u003e“We may pray,”\u003c/span\u003e says Jonathan Edwards,\n \u003cspan class=\"tei tei-q\"\u003e“concerning all those saints that are not\n lively Christians, that they may either be enlivened, or taken away;\n if that be true that is often said by some at this day, that these\n cold dead saints do more hurt than natural men, and lead more souls\n to hell, and that it would be well for mankind if they were all\n dead.”\u003c/span\u003e\u003ca id=\"noteref_56\" name=\"noteref_56\" href=\n \"#note_56\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e56\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next condition\n of success is the apparent existence, in large numbers, of minds who\n unite healthy-mindedness with readiness for regeneration by letting\n go. Protestantism has been too pessimistic as regards the natural\n man, Catholicism has been too legalistic and moralistic, for either\n the one or the other to appeal in any generous way to the type of\n character formed of this peculiar mingling of elements. However few\n of us here present may belong to such a type, it is now evident that\n \u003cspan class=\"tei tei-pb\" id=\"page115\"\u003e[pg 115]\u003c/span\u003e\u003ca name=\"Pg115\"\n id=\"Pg115\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e it forms a specific moral\n combination, well represented in the world.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFinally, mind-cure\n has made what in our protestant countries is an unprecedentedly great\n use of the subconscious life. To their reasoned advice and dogmatic\n assertion, its founders have added systematic exercise in passive\n relaxation, concentration, and meditation, and have even invoked\n something like hypnotic practice. I quote some passages at\n random:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe value, the potency of ideals is the great\n practical truth on which the New Thought most strongly insists,—the\n development namely from within outward, from small to\n great.\u003c/span\u003e\u003ca id=\"noteref_57\" name=\"noteref_57\" href=\n \"#note_57\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e57\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eConsequently\n one\u0027s thought should be centred on the ideal outcome, even though\n this trust be literally like a step in the dark.\u003c/span\u003e\u003ca id=\n \"noteref_58\" name=\"noteref_58\" href=\"#note_58\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e58\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eTo attain the ability thus effectively\n to direct the mind, the New Thought advises the practice of\n concentration, or in other words, the attainment of self-control.\n One is to learn to marshal the tendencies of the mind, so that they\n may be held together as a unit by the chosen ideal. To this end,\n one should set apart times for silent meditation, by one\u0027s self,\n preferably in a room where the surroundings are favorable to\n spiritual thought. In New Thought terms, this is called\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eentering the\n silence.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_59\" name=\n \"noteref_59\" href=\"#note_59\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e59\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe time will come when in the busy office or on\n the noisy street you can enter into the silence by simply drawing\n the mantle of your own thoughts about you and realizing that there\n and everywhere the Spirit of Infinite Life, Love, Wisdom, Peace,\n Power, and Plenty is guiding, keeping, protecting, leading you.\n This is the spirit of continual prayer.\u003c/span\u003e\u003ca id=\"noteref_60\"\n name=\"noteref_60\" href=\"#note_60\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e60\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eOne of the most intuitive men we ever\n met had a desk at a city office where several other gentlemen were\n doing business constantly, and often talking loudly. Entirely\n undisturbed by the many various sounds about him, this self-centred\n faithful man would,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page116\"\u003e[pg 116]\u003c/span\u003e\u003ca name=\"Pg116\" id=\"Pg116\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ein any moment of\n perplexity, draw the curtains of privacy so completely about him\n that he would be as fully inclosed in his own psychic aura, and\n thereby as effectually removed from all distractions, as though he\n were alone in some primeval wood. Taking his difficulty with him\n into the mystic silence in the form of a direct question, to which\n he expected a certain answer, he would remain utterly passive until\n the reply came, and never once through many years\u0027 experience did\n he find himself disappointed or misled.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_61\" name=\n \"noteref_61\" href=\"#note_61\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e61\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWherein, I should\n like to know, does this \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eintrinsically\u003c/span\u003e\u003c/em\u003e differ from the\n practice of \u003cspan class=\"tei tei-q\"\u003e“recollection”\u003c/span\u003e which plays\n so great a part in Catholic discipline? Otherwise called the practice\n of the presence of God (and so known among ourselves, as for instance\n in Jeremy Taylor), it is thus defined by the eminent teacher Alvarez\n de Paz in his work on Contemplation.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt is the recollection of God, the thought of God,\n which in all places and circumstances makes us see him present, lets\n us commune respectfully and lovingly with him, and fills us with\n desire and affection for him…. Would you escape from every ill?\n Never lose this recollection of God, neither in prosperity nor in\n adversity, nor on any occasion whichsoever it be. Invoke not, to\n excuse yourself from this duty, either the difficulty or the\n importance of your business, for you can always remember that God\n sees you, that you are under his eye. If a thousand times an hour you\n forget him, reanimate a thousand times the recollection. If you\n cannot practice this exercise continuously, at least make yourself as\n familiar with it as possible; and, like unto those who in a rigorous\n winter draw near the fire as often as they can, go as often as you\n can to that ardent fire which will warm your\n soul.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_62\" name=\"noteref_62\" href=\"#note_62\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e62\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAll the external\n associations of the Catholic discipline are of course unlike anything\n in mind-cure thought, but the purely spiritual part of the exercise\n is identical in \u003cspan class=\"tei tei-pb\" id=\"page117\"\u003e[pg\n 117]\u003c/span\u003e\u003ca name=\"Pg117\" id=\"Pg117\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n both communions, and in both communions those who urge it write with\n authority, for they have evidently experienced in their own persons\n that whereof they tell. Compare again some mind-cure utterances:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHigh, healthful, pure thinking can be encouraged,\n promoted, and strengthened. Its current can be turned upon grand\n ideals until it forms a habit and wears a channel. By means of such\n discipline the mental horizon can be flooded with the sunshine of\n beauty, wholeness, and harmony. To inaugurate pure and lofty thinking\n may at first seem difficult, even almost mechanical, but perseverance\n will at length render it easy, then pleasant, and finally\n delightful.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe soul\u0027s real world is that which it has built\n of its thoughts, mental states, and imaginations. If we\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewill\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, we can turn our backs upon the lower and\n sensuous plane, and lift ourselves into the realm of the spiritual\n and Real, and there gain a residence. The assumption of states of\n expectancy and receptivity will attract spiritual sunshine, and it\n will flow in as naturally as air inclines to a vacuum…. Whenever\n the thought is not occupied with one\u0027s daily duty or profession, it\n should be sent aloft into the spiritual atmosphere. There are quiet\n leisure moments by day, and wakeful hours at night, when this\n wholesome and delightful exercise may be engaged in to great\n advantage. If one who has never made any systematic effort to lift\n and control the thought-forces will, for a single month, earnestly\n pursue the course here suggested, he will be surprised and\n delighted at the result, and nothing will induce him to go back to\n careless, aimless, and superficial thinking. At such favorable\n seasons the outside world, with all its current of daily events, is\n barred out, and one goes into the silent sanctuary of the inner\n temple of soul to commune and aspire. The spiritual hearing becomes\n delicately sensitive, so that the\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003estill, small voice\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eis\n audible, the tumultuous waves of external sense are hushed, and\n there is a great calm. The ego gradually becomes conscious that it\n is face to face with the Divine Presence; that mighty, healing,\n loving, Fatherly life which is nearer to us than we are to\n ourselves. There is soul-contact\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page118\"\u003e[pg 118]\u003c/span\u003e\u003ca name=\"Pg118\" id=\"Pg118\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewith the\n Parent-Soul, and an influx of life, love, virtue, health, and\n happiness from the Inexhaustible Fountain.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_63\" name=\n \"noteref_63\" href=\"#note_63\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e63\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen we reach the\n subject of mysticism, you will undergo so deep an immersion into\n these exalted states of consciousness as to be wet all over, if I may\n so express myself; and the cold shiver of doubt with which this\n little sprinkling may affect you will have long since passed\n away—doubt, I mean, as to whether all such writing be not mere\n abstract talk and rhetoric set down \u003cspan lang=\"fr\" class=\n \"tei tei-foreign\" xml:lang=\"fr\"\u003e\u003cspan style=\"font-style: italic\"\u003epour\n encourager les autres\u003c/span\u003e\u003c/span\u003e. You will then be convinced, I\n trust, that these states of consciousness of \u003cspan class=\n \"tei tei-q\"\u003e“union”\u003c/span\u003e form a perfectly definite class of\n experiences, of which the soul may occasionally partake, and which\n certain persons may live by in a deeper sense than they live by\n anything else with which they have acquaintance. This brings me to a\n general philosophical reflection with which I should like to pass\n from the subject of healthy-mindedness, and close a topic which I\n fear is already only too long drawn out. It concerns the relation of\n all this systematized healthy-mindedness and mind-cure religion to\n scientific method and the scientific life.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn a later lecture\n I shall have to treat explicitly of the relation of religion to\n science on the one hand, and to primeval savage thought on the other.\n There are plenty of persons to-day—\u003cspan class=\n \"tei tei-q\"\u003e“scientists”\u003c/span\u003e or \u003cspan class=\n \"tei tei-q\"\u003e“positivists,”\u003c/span\u003e they are fond of calling\n themselves—who will tell you that religious thought is a mere\n survival, an atavistic reversion to a type of consciousness which\n humanity in its more enlightened examples has long since left behind\n and outgrown. If you ask them to explain themselves more fully, they\n will probably say that for primitive thought \u003cspan class=\"tei tei-pb\"\n id=\"page119\"\u003e[pg 119]\u003c/span\u003e\u003ca name=\"Pg119\" id=\"Pg119\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e everything is conceived of under the form of\n personality. The savage thinks that things operate by personal\n forces, and for the sake of individual ends. For him, even external\n nature obeys individual needs and claims, just as if these were so\n many elementary powers. Now science, on the other hand, these\n positivists say, has proved that personality, so far from being an\n elementary force in nature, is but a passive resultant of the really\n elementary forces, physical, chemical, physiological, and\n psycho-physical, which are all impersonal and general in character.\n Nothing individual accomplishes anything in the universe save in so\n far as it obeys and exemplifies some universal law. Should you then\n inquire of them by what means science has thus supplanted primitive\n thought, and discredited its personal way of looking at things, they\n would undoubtedly say it has been by the strict use of the method of\n experimental verification. Follow out science\u0027s conceptions\n practically, they will say, the conceptions that ignore personality\n altogether, and you will always be corroborated. The world is so made\n that all your expectations will be experientially verified so long,\n and only so long, as you keep the terms from which you infer them\n impersonal and universal.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut here we have\n mind-cure, with her diametrically opposite philosophy, setting up an\n exactly identical claim. Live as if I were true, she says, and every\n day will practically prove you right. That the controlling energies\n of nature are personal, that your own personal thoughts are forces,\n that the powers of the universe will directly respond to your\n individual appeals and needs, are propositions which your whole\n bodily and mental experience will verify. And that experience does\n largely verify these primeval religious ideas is proved by the fact\n that the mind-cure movement spreads as it does, not by proclamation\n \u003cspan class=\"tei tei-pb\" id=\"page120\"\u003e[pg 120]\u003c/span\u003e\u003ca name=\"Pg120\"\n id=\"Pg120\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e and assertion simply, but by\n palpable experiential results. Here, in the very heyday of science\u0027s\n authority, it carries on an aggressive warfare against the scientific\n philosophy, and succeeds by using science\u0027s own peculiar methods and\n weapons. Believing that a higher power will take care of us in\n certain ways better than we can take care of ourselves, if we only\n genuinely throw ourselves upon it and consent to use it, it finds the\n belief, not only not impugned, but corroborated by its\n observation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHow conversions\n are thus made, and converts confirmed, is evident enough from the\n narratives which I have quoted. I will quote yet another couple of\n shorter ones to give the matter a perfectly concrete turn. Here is\n one:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne of my first experiences in applying my teaching\n was two months after I first saw the healer. I fell, spraining my\n right ankle, which I had done once four years before, having then had\n to use a crutch and elastic anklet for some months, and carefully\n guarding it ever since. As soon as I was on my feet I made the\n positive suggestion (and felt it through all my being):\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThere is\n nothing but God, all life comes from him perfectly. I cannot be\n sprained or hurt, I will let him take care of\n it.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eWell, I never had a sensation in it, and I walked\n two miles that day.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next case not\n only illustrates experiment and verification, but also the element of\n passivity and surrender of which awhile ago I made such account.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI went into town to do some shopping one morning,\n and I had not been gone long before I began to feel ill. The ill\n feeling increased rapidly, until I had pains in all my bones, nausea\n and faintness, headache, all the symptoms in short that precede an\n attack of influenza. I thought that I was going to have the grippe,\n epidemic then in Boston, or something worse. The mind-cure teachings\n that I had been listening to all the winter\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page121\"\u003e[pg 121]\u003c/span\u003e\u003ca name=\"Pg121\" id=\"Pg121\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ethereupon\n came into my mind, and I thought that here was an opportunity to test\n myself. On my way home I met a friend, and I refrained with some\n effort from telling her how I felt. That was the first step gained. I\n went to bed immediately, and my husband wished to send for the\n doctor. But I told him that I would rather wait until morning and see\n how I felt. Then followed one of the most beautiful experiences of my\n life.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI cannot express it in any other way than to say\n that I did\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003elie down in\n the stream of life and let it flow over me.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n gave up all fear of any impending disease; I was perfectly willing\n and obedient. There was no intellectual effort, or train of\n thought. My dominant idea was:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBehold the handmaid of the Lord: be it unto me\n even as thou wilt,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand a\n perfect confidence that all would be well, that all\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewas\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ewell. The creative life was flowing into me every\n instant, and I felt myself allied with the Infinite, in harmony,\n and full of the peace that passeth understanding. There was no\n place in my mind for a jarring body. I had no consciousness of time\n or space or persons; but only of love and happiness and\n faith.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI do not know how long this state lasted, nor when\n I fell asleep; but when I woke up in the morning,\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eI\n was well\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese are\n exceedingly trivial instances,\u003ca id=\"noteref_64\" name=\"noteref_64\"\n href=\"#note_64\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e64\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e but in\n them, if we have anything at all, we have the method of experiment\n and verification. For the point I am driving at now, it makes no\n difference whether you consider the patients to be deluded victims of\n their imagination or not. That they seemed to \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethemselves\u003c/span\u003e\u003c/em\u003e to have been cured by the\n experiments tried was enough to make them converts to the system. And\n although it is evident that one must be of a certain mental mould to\n get such results (for not every one can get thus cured to his own\n satisfaction any more than every one can be cured by the first\n regular practitioner whom he calls in), yet it would surely be\n pedantic and over-scrupulous for those who \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e get\n their savage and primitive philosophy of mental healing verified\n \u003cspan class=\"tei tei-pb\" id=\"page122\"\u003e[pg 122]\u003c/span\u003e\u003ca name=\"Pg122\"\n id=\"Pg122\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e in such experimental ways as\n this, to give them up at word of command for more scientific\n therapeutics. What are we to think of all this? Has science made too\n wide a claim?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI believe that the\n claims of the sectarian scientist are, to say the least, premature.\n The experiences which we have been studying during this hour (and a\n great many other kinds of religious experiences are like them)\n plainly show the universe to be a more many-sided affair than any\n sect, even the scientific sect, allows for. What, in the end, are all\n our verifications but experiences that agree with more or less\n isolated systems of ideas (conceptual systems) that our minds have\n framed? But why in the name of common sense need we assume that only\n one such system of ideas can be true? The obvious outcome of our\n total experience is that the world can be handled according to many\n systems of ideas, and is so handled by different men, and will each\n time give some characteristic kind of profit, for which he cares, to\n the handler, while at the same time some other kind of profit has to\n be omitted or postponed. Science gives to all of us telegraphy,\n electric lighting, and diagnosis, and succeeds in preventing and\n curing a certain amount of disease. Religion in the shape of\n mind-cure gives to some of us serenity, moral poise, and happiness,\n and prevents certain forms of disease as well as science does, or\n even better in a certain class of persons. Evidently, then, the\n science and the religion are both of them genuine keys for unlocking\n the world\u0027s treasure-house to him who can use either of them\n practically. Just as evidently neither is exhaustive or exclusive of\n the other\u0027s simultaneous use. And why, after all, may not the world\n be so complex as to consist of many interpenetrating spheres of\n reality, which we can thus approach in alternation by using different\n \u003cspan class=\"tei tei-pb\" id=\"page123\"\u003e[pg 123]\u003c/span\u003e\u003ca name=\"Pg123\"\n id=\"Pg123\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e conceptions and assuming\n different attitudes, just as mathematicians handle the same numerical\n and spatial facts by geometry, by analytical geometry, by algebra, by\n the calculus, or by quaternions, and each time come out right? On\n this view religion and science, each verified in its own way from\n hour to hour and from life to life, would be co-eternal. Primitive\n thought, with its belief in individualized personal forces, seems at\n any rate as far as ever from being driven by science from the field\n to-day. Numbers of educated people still find it the directest\n experimental channel by which to carry on their intercourse with\n reality.\u003ca id=\"noteref_65\" name=\"noteref_65\" href=\n \"#note_65\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e65\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe case of\n mind-cure lay so ready to my hand that I could not resist the\n temptation of using it to bring these last truths home to your\n attention, but I must content myself to-day with this very brief\n indication. In a later lecture the relations of religion both to\n science and to primitive thought will have to receive much more\n explicit attention.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 4.00em; margin-bottom: 4.00em\"\u003e\n \u003ch2 class=\"tei tei-head\" style=\n \"margin-bottom: 2.88em; margin-top: 2.88em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 144%\"\u003eAppendix\u003c/span\u003e\u003c/h2\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e(See note to p.\n 121.)\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003eCase\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMy own experience is this: I had long been ill,\n and one of the first results of my illness, a dozen years before,\n had been a diplopia which deprived me of the use of my eyes for\n reading and writing almost entirely, while a later one had been to\n shut me out from exercise of any kind under penalty of\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page124\"\u003e[pg 124]\u003c/span\u003e\u003ca name=\n \"Pg124\" id=\"Pg124\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eimmediate and great exhaustion. I had been under\n the care of doctors of the highest standing both in Europe and\n America, men in whose power to help me I had had great faith, with\n no or ill result. Then, at a time when I seemed to be rather\n rapidly losing ground, I heard some things that gave me interest\n enough in mental healing to make me try it; I had no great hope of\n getting any good from it—it was a\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\n \u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003echance\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI tried, partly because my thought\n was interested by the new possibility it seemed to open, partly\n because it was the only chance I then could see. I went to X. in\n Boston, from whom some friends of mine had got, or thought that\n they had got, great help; the treatment was a silent one; little\n was said, and that little carried no conviction to my mind;\n whatever influence was exerted was that of another person\u0027s\n thought or feeling silently projected on to my unconscious mind,\n into my nervous system as it were, as we sat still together. I\n believed from the start in the\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003epossibility\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eof such action, for I knew the power\n of the mind to shape, helping or hindering, the body\u0027s\n nerve-activities, and I thought telepathy probable, although\n unproved, but I had no belief in it as more than a possibility,\n and no strong conviction nor any mystic or religious faith\n connected with my thought of it that might have brought\n imagination strongly into play.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI sat quietly with the healer for half an hour\n each day, at first with no result; then, after ten days or so, I\n became quite suddenly and swiftly conscious of a tide of new\n energy rising within me, a sense of power to pass beyond old\n halting-places, of power to break the bounds that, though often\n tried before, had long been veritable walls about my life, too\n high to climb. I began to read and walk as I had not done for\n years, and the change was sudden, marked, and unmistakable. This\n tide seemed to mount for some weeks, three or four perhaps, when,\n summer having come, I came away, taking the treatment up again a\n few months later. The lift I got proved permanent, and left me\n slowly gaining ground instead of losing it, but with this lift\n the influence seemed in a way to have spent itself, and, though\n my confidence in the reality of the power had gained immensely\n from this first experience, and should have helped me to make\n further gain in health and strength if my belief in\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page125\"\u003e[pg 125]\u003c/span\u003e\u003ca name=\n \"Pg125\" id=\"Pg125\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eit had been the potent factor there, I never\n after this got any result at all as striking or as clearly marked\n as this which came when I made trial of it first, with little\n faith and doubtful expectation. It is difficult to put all the\n evidence in such a matter into words, to gather up into a\n distinct statement all that one bases one\u0027s conclusions on, but I\n have always felt that I had abundant evidence to justify (to\n myself, at least) the conclusion that I came to then, and since\n have held to, that the physical change which came at that time\n was, first, the result of a change wrought within me by a change\n of mental state; and, secondly, that that change of mental state\n was not, save in a very secondary way, brought about through the\n influence of an excited imagination, or a\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003econsciously\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003ereceived suggestion of an hypnotic\n sort. Lastly, I believe that this change was the result of my\n receiving telepathically, and upon a mental stratum quite below\n the level of immediate consciousness, a healthier and more\n energetic attitude, receiving it from another person whose\n thought was directed upon me with the intention of impressing the\n idea of this attitude upon me. In my case the disease was\n distinctly what would be classed as nervous, not organic; but\n from such opportunities as I have had of observing, I have come\n to the conclusion that the dividing line that has been drawn is\n an arbitrary one, the nerves controlling the internal activities\n and the nutrition of the body throughout; and I believe that the\n central nervous system, by starting and inhibiting local centres,\n can exercise a vast influence upon disease of any kind, if it can\n be brought to bear. In my judgment the question is simply how to\n bring it to bear, and I think that the uncertainty and remarkable\n differences in the results obtained through mental healing do but\n show how ignorant we are as yet of the forces at work and of the\n means we should take to make them effective. That these results\n are not due to chance coincidences my observation of myself and\n others makes me sure; that the conscious mind, the imagination,\n enters into them as a factor in many cases is doubtless true, but\n in many others, and sometimes very extraordinary ones, it hardly\n seems to enter in at all. On the whole I am inclined to think\n that as the healing action, like the morbid one, springs from the\n plane\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page126\"\u003e[pg\n 126]\u003c/span\u003e\u003ca name=\"Pg126\" id=\"Pg126\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eof the\n normally\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eun\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003econscious mind, so the strongest and most\n effective impressions are those which\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eit\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ereceives, in some as yet unknown, subtle\n way,\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003edirectly\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003efrom a healthier mind whose state,\n through a hidden law of sympathy, it\n reproduces.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003eCase\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eII.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAt the urgent request of friends, and with no\n faith and hardly any hope (possibly owing to a previous\n unsuccessful experience with a Christian Scientist), our little\n daughter was placed under the care of a healer, and cured of a\n trouble about which the physician had been very discouraging in\n his diagnosis. This interested me, and I began studying earnestly\n the method and philosophy of this method of healing. Gradually an\n inner peace and tranquillity came to me in so positive a way that\n my manner changed greatly. My children and friends noticed the\n change and commented upon it. All feelings of irritability\n disappeared. Even the expression of my face changed\n noticeably.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had been bigoted, aggressive, and intolerant\n in discussion, both in public and private. I grew broadly\n tolerant and receptive toward the views of others. I had been\n nervous and irritable, coming home two or three times a week with\n a sick headache induced, as I then supposed, by dyspepsia and\n catarrh. I grew serene and gentle, and the physical troubles\n entirely disappeared. I had been in the habit of approaching\n every business interview with an almost morbid dread. I now meet\n every one with confidence and inner calm.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI may say that the growth has all been toward\n the elimination of selfishness. I do not mean simply the grosser,\n more sensual forms, but those subtler and generally unrecognized\n kinds, such as express themselves in sorrow, grief, regret, envy,\n etc. It has been in the direction of a practical, working\n realization of the immanence of God and the Divinity of man\u0027s\n true, inner self.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page127\"\u003e[pg 127]\u003c/span\u003e\u003ca name=\n \"Pg127\" id=\"Pg127\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ca name=\"toc11\" id=\"toc11\"\u003e\u003c/a\u003e \u003ca name=\"pdf12\" id=\"pdf12\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_VI_VII\" id=\"Lecture_VI_VII\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-top: 3.46em; margin-bottom: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLectures VI And VII. The Sick\n Soul.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAt our last\n meeting, we considered the healthy-minded temperament, the\n temperament which has a constitutional incapacity for prolonged\n suffering, and in which the tendency to see things optimistically is\n like a water of crystallization in which the individual\u0027s character\n is set. We saw how this temperament may become the basis for a\n peculiar type of religion, a religion in which good, even the good of\n this world\u0027s life, is regarded as the essential thing for a rational\n being to attend to. This religion directs him to settle his scores\n with the more evil aspects of the universe by systematically\n declining to lay them to heart or make much of them, by ignoring them\n in his reflective calculations, or even, on occasion, by denying\n outright that they exist. Evil is a disease; and worry over disease\n is itself an additional form of disease, which only adds to the\n original complaint. Even repentance and remorse, affections which\n come in the character of ministers of good, may be but sickly and\n relaxing impulses. The best repentance is to up and act for\n righteousness, and forget that you ever had relations with sin.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSpinoza\u0027s\n philosophy has this sort of healthy-mindedness woven into the heart\n of it, and this has been one secret of its fascination. He whom\n Reason leads, according to Spinoza, is led altogether by the\n influence over his mind of good. Knowledge of evil is an \u003cspan class=\n \"tei tei-q\"\u003e“inadequate”\u003c/span\u003e knowledge, fit only for slavish\n minds. So Spinoza \u003cspan class=\"tei tei-pb\" id=\"page128\"\u003e[pg\n 128]\u003c/span\u003e\u003ca name=\"Pg128\" id=\"Pg128\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n categorically condemns repentance. When men make mistakes, he\n says,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne might perhaps expect gnawings of conscience and\n repentance to help to bring them on the right path, and might\n thereupon conclude (as every one does conclude) that these affections\n are good things. Yet when we look at the matter closely, we shall\n find that not only are they not good, but on the contrary deleterious\n and evil passions. For it is manifest that we can always get along\n better by reason and love of truth than by worry of conscience and\n remorse. Harmful are these and evil, inasmuch as they form a\n particular kind of sadness; and the disadvantages of\n sadness,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe continues,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have already proved, and shown that we should\n strive to keep it from our life. Just so we should endeavor, since\n uneasiness of conscience and remorse are of this kind of complexion,\n to flee and shun these states of mind.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_66\" name=\"noteref_66\"\n href=\"#note_66\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e66\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWithin the\n Christian body, for which repentance of sins has from the beginning\n been the critical religious act, healthy-mindedness has always come\n forward with its milder interpretation. Repentance according to such\n healthy-minded Christians means \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003egetting away from\u003c/span\u003e\u003c/em\u003e the sin, not\n groaning and writhing over its commission. The Catholic practice of\n confession and absolution is in one of its aspects little more than a\n systematic method of keeping healthy-mindedness on top. By it a man\u0027s\n accounts with evil are periodically squared and audited, so that he\n may start the clean page with no old debts inscribed. Any Catholic\n will tell us how clean and fresh and free he feels after the purging\n operation. Martin Luther by no means belonged to the healthy-minded\n type in the radical sense in which we have discussed it, and he\n repudiated priestly absolution for sin. Yet in this matter of\n repentance he had some very healthy-minded \u003cspan class=\"tei tei-pb\"\n id=\"page129\"\u003e[pg 129]\u003c/span\u003e\u003ca name=\"Pg129\" id=\"Pg129\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e ideas, due in the main to the largeness of his\n conception of God.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen I was a monk,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI thought that\n I was utterly cast away, if at any time I felt the lust of the flesh:\n that is to say, if I felt any evil motion, fleshly lust, wrath,\n hatred, or envy against any brother. I assayed many ways to help to\n quiet my conscience, but it would not be; for the concupiscence and\n lust of my flesh did always return, so that I could not rest, but was\n continually vexed with these thoughts: This or that sin thou hast\n committed: thou art infected with envy, with impatiency, and such\n other sins: therefore thou art entered into this holy order in vain,\n and all thy good works are unprofitable. But if then I had rightly\n understood these sentences of Paul:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe flesh lusteth contrary to the Spirit, and the\n Spirit contrary to the flesh; and these two are one against another,\n so that ye cannot do the things that ye would\n do,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI should not have so miserably tormented myself,\n but should have thought and said to myself, as now commonly I\n do,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eMartin, thou\n shalt not utterly be without sin, for thou hast flesh; thou shalt\n therefore feel the battle thereof.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n remember that Staupitz was wont to say,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have vowed unto God above a thousand times that\n I would become a better man: but I never performed that which I\n vowed. Hereafter I will make no such vow: for I have now learned by\n experience that I am not able to perform it. Unless, therefore, God\n be favorable and merciful unto me for Christ\u0027s sake, I shall not be\n able, with all my vows and all my good deeds, to stand before\n him.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eThis (of Staupitz\u0027s) was not only a\n true, but also a godly and a holy desperation; and this must they\n all confess, both with mouth and heart, who will be saved. For the\n godly trust not to their own righteousness. They look unto Christ\n their reconciler, who gave his life for their sins. Moreover, they\n know that the remnant of sin which is in their flesh is not laid to\n their charge, but freely pardoned. Notwithstanding, in the mean\n while they fight in spirit against the flesh, lest they\n should\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003efulfill\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003ethe lusts thereof; and although they\n feel the flesh to rage and rebel, and themselves also do fall\n sometimes into sin through infirmity, yet are they not discouraged,\n nor think therefore\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page130\"\u003e[pg 130]\u003c/span\u003e\u003ca name=\"Pg130\" id=\"Pg130\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ethat their state\n and kind of life, and the works which are done according to their\n calling, displease God; but they raise up themselves by\n faith.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_67\" name=\"noteref_67\" href=\"#note_67\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e67\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne of the\n heresies for which the Jesuits got that spiritual genius, Molinos,\n the founder of Quietism, so abominably condemned was his\n healthy-minded opinion of repentance:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen thou fallest into a fault, in what matter\n soever it be, do not trouble nor afflict thyself for it. For they are\n effects of our frail Nature, stained by Original Sin. The common\n enemy will make thee believe, as soon as thou fallest into any fault,\n that thou walkest in error, and therefore art out of God and his\n favor, and herewith would he make thee distrust of the divine Grace,\n telling thee of thy misery, and making a giant of it; and putting it\n into thy head that every day thy soul grows worse instead of better,\n whilst it so often repeats these failings. O blessed Soul, open thine\n eyes; and shut the gate against these diabolical suggestions, knowing\n thy misery, and trusting in the mercy divine. Would not he be a mere\n fool who, running at tournament with others, and falling in the best\n of the career, should lie weeping on the ground and afflicting\n himself with discourses upon his fall? Man (they would tell him),\n lose no time, get up and take the course again, for he that rises\n again quickly and continues his race is as if he had never fallen. If\n thou seest thyself fallen once and a thousand times, thou oughtest to\n make use of the remedy which I have given thee, that is, a loving\n confidence in the divine mercy. These are the weapons with which thou\n must fight and conquer cowardice and vain thoughts. This is the means\n thou oughtest to use—not to lose time, not to disturb thyself, and\n reap no good.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_68\" name=\n \"noteref_68\" href=\"#note_68\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e68\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow in contrast\n with such healthy-minded views as these, if we treat them as a way of\n deliberately minimizing evil, stands a radically opposite view, a way\n of maximizing \u003cspan class=\"tei tei-pb\" id=\"page131\"\u003e[pg\n 131]\u003c/span\u003e\u003ca name=\"Pg131\" id=\"Pg131\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n evil, if you please so to call it, based on the persuasion that the\n evil aspects of our life are of its very essence, and that the\n world\u0027s meaning most comes home to us when we lay them most to heart.\n We have now to address ourselves to this more morbid way of looking\n at the situation. But as I closed our last hour with a general\n philosophical reflection on the healthy-minded way of taking life, I\n should like at this point to make another philosophical reflection\n upon it before turning to that heavier task. You will excuse the\n brief delay.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we admit that\n evil is an essential part of our being and the key to the\n interpretation of our life, we load ourselves down with a difficulty\n that has always proved burdensome in philosophies of religion.\n Theism, whenever it has erected itself into a systematic philosophy\n of the universe, has shown a reluctance to let God be anything less\n than All-in-All. In other words, philosophic theism has always shown\n a tendency to become pantheistic and monistic, and to consider the\n world as one unit of absolute fact; and this has been at variance\n with popular or practical theism, which latter has ever been more or\n less frankly pluralistic, not to say polytheistic, and shown itself\n perfectly well satisfied with a universe composed of many original\n principles, provided we be only allowed to believe that the divine\n principle remains supreme, and that the others are subordinate. In\n this latter case God is not necessarily responsible for the existence\n of evil; he would only be responsible if it were not finally\n overcome. But on the monistic or pantheistic view, evil, like\n everything else, must have its foundation in God; and the difficulty\n is to see how this can possibly be the case if God be absolutely\n good. This difficulty faces us in every form of philosophy in which\n the world appears as one flawless unit of fact. Such a unit is an\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eIndividual\u003c/span\u003e\u003c/em\u003e, \u003cspan class=\"tei tei-pb\"\n id=\"page132\"\u003e[pg 132]\u003c/span\u003e\u003ca name=\"Pg132\" id=\"Pg132\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e and in it the worst parts must be as essential\n as the best, must be as necessary to make the individual what he is;\n since if any part whatever in an individual were to vanish or alter,\n it would no longer be \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethat\u003c/span\u003e\u003c/em\u003e individual at all. The\n philosophy of absolute idealism, so vigorously represented both in\n Scotland and America to-day, has to struggle with this difficulty\n quite as much as scholastic theism struggled in its time; and\n although it would be premature to say that there is no speculative\n issue whatever from the puzzle, it is perfectly fair to say that\n there is no clear or easy issue, and that the only \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eobvious\u003c/span\u003e\u003c/em\u003e\n escape from paradox here is to cut loose from the monistic assumption\n altogether, and to allow the world to have existed from its origin in\n pluralistic form, as an aggregate or collection of higher and lower\n things and principles, rather than an absolutely unitary fact. For\n then evil would not need to be essential; it might be, and may always\n have been, an independent portion that had no rational or absolute\n right to live with the rest, and which we might conceivably hope to\n see got rid of at last.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow the gospel of\n healthy-mindedness, as we have described it, casts its vote\n distinctly for this pluralistic view. Whereas the monistic\n philosopher finds himself more or less bound to say, as Hegel said,\n that everything actual is rational, and that evil, as an element\n dialectically required, must be pinned in and kept and consecrated\n and have a function awarded to it in the final system of truth,\n healthy-mindedness refuses to say anything of the sort.\u003ca id=\n \"noteref_69\" name=\"noteref_69\" href=\"#note_69\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e69\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Evil, it\n says, is emphatically irrational, \u003cspan class=\"tei tei-pb\" id=\n \"page133\"\u003e[pg 133]\u003c/span\u003e\u003ca name=\"Pg133\" id=\"Pg133\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e and \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003enot\u003c/span\u003e\u003c/em\u003e to be pinned in, or preserved,\n or consecrated in any final system of truth. It is a pure abomination\n to the Lord, an alien unreality, a waste element, to be sloughed off\n and negated, and the very memory of it, if possible, wiped out and\n forgotten. The ideal, so far from being co-extensive with the whole\n actual, is a mere \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eextract\u003c/span\u003e\u003c/em\u003e from the actual, marked by\n its deliverance from all contact with this diseased, inferior, and\n excrementitious stuff.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere we have the\n interesting notion fairly and squarely presented to us, of there\n being elements of the universe which may make no rational whole in\n conjunction with the other elements, and which, from the point of\n view of any system which those other elements make up, can only be\n considered so much irrelevance and accident—so much \u003cspan class=\n \"tei tei-q\"\u003e“dirt,”\u003c/span\u003e as it were, and matter out of place. I ask\n you now not to forget this notion; for although most philosophers\n seem either to forget it or to disdain it too much ever to mention\n it, I believe that we shall have to admit it ourselves in the end as\n containing an element of truth. The mind-cure gospel thus once more\n appears to us as having dignity and importance. We have seen it to be\n a genuine religion, and no mere silly appeal to imagination to cure\n disease; we have seen its method of experimental verification to be\n not unlike the method of all science; and now here we find mind-cure\n as the champion of a perfectly definite conception of the\n metaphysical structure of the world. I hope that, in view of all\n this, you will not regret my having pressed it upon your attention at\n such length.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet us now say\n good-by for a while to all this way of thinking, and turn towards\n those persons who cannot so swiftly throw off the burden of the\n consciousness of evil, \u003cspan class=\"tei tei-pb\" id=\"page134\"\u003e[pg\n 134]\u003c/span\u003e\u003ca name=\"Pg134\" id=\"Pg134\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e but\n are congenitally fated to suffer from its presence. Just as we saw\n that in healthy-mindedness there are shallower and profounder levels,\n happiness like that of the mere animal, and more regenerate sorts of\n happiness, so also are there different levels of the morbid mind, and\n the one is much more formidable than the other. There are people for\n whom evil means only a mal-adjustment with \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethings\u003c/span\u003e\u003c/em\u003e, a\n wrong correspondence of one\u0027s life with the environment. Such evil as\n this is curable, in principle at least, upon the natural plane, for\n merely by modifying either the self or the things, or both at once,\n the two terms may be made to fit, and all go merry as a marriage bell\n again. But there are others for whom evil is no mere relation of the\n subject to particular outer things, but something more radical and\n general, a wrongness or vice in his essential nature, which no\n alteration of the environment, or any superficial rearrangement of\n the inner self, can cure, and which requires a supernatural remedy.\n On the whole, the Latin races have leaned more towards the former way\n of looking upon evil, as made up of ills and sins in the plural,\n removable in detail; while the Germanic races have tended rather to\n think of Sin in the singular, and with a capital S, as of something\n ineradicably ingrained in our natural subjectivity, and never to be\n removed by any superficial piecemeal operations.\u003ca id=\"noteref_70\"\n name=\"noteref_70\" href=\"#note_70\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e70\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e These\n comparisons of races are always open to exception, but undoubtedly\n the northern tone in religion has inclined to the more intimately\n pessimistic persuasion, and this way of feeling, being the more\n extreme, we shall find by far the more instructive for our study.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eRecent psychology\n has found great use for the word \u003cspan class=\n \"tei tei-q\"\u003e“threshold”\u003c/span\u003e as a symbolic designation for the\n point at which one state of mind passes into another. Thus we\n \u003cspan class=\"tei tei-pb\" id=\"page135\"\u003e[pg 135]\u003c/span\u003e\u003ca name=\"Pg135\"\n id=\"Pg135\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e speak of the threshold of a\n man\u0027s consciousness in general, to indicate the amount of noise,\n pressure, or other outer stimulus which it takes to arouse his\n attention at all. One with a high threshold will doze through an\n amount of racket by which one with a low threshold would be\n immediately waked. Similarly, when one is sensitive to small\n differences in any order of sensation, we say he has a low\n \u003cspan class=\"tei tei-q\"\u003e“difference-threshold”\u003c/span\u003e—his mind easily\n steps over it into the consciousness of the differences in question.\n And just so we might speak of a \u003cspan class=\n \"tei tei-q\"\u003e“pain-threshold,”\u003c/span\u003e a \u003cspan class=\n \"tei tei-q\"\u003e“fear-threshold,”\u003c/span\u003e a \u003cspan class=\n \"tei tei-q\"\u003e“misery-threshold,”\u003c/span\u003e and find it quickly overpassed\n by the consciousness of some individuals, but lying too high in\n others to be often reached by their consciousness. The sanguine and\n healthy-minded live habitually on the sunny side of their\n misery-line, the depressed and melancholy live beyond it, in darkness\n and apprehension. There are men who seem to have started in life with\n a bottle or two of champagne inscribed to their credit; whilst others\n seem to have been born close to the pain-threshold, which the\n slightest irritants fatally send them over.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDoes it not appear\n as if one who lived more habitually on one side of the pain-threshold\n might need a different sort of religion from one who habitually lived\n on the other? This question, of the relativity of different types of\n religion to different types of need, arises naturally at this point,\n and will become a serious problem ere we have done. But before we\n confront it in general terms, we must address ourselves to the\n unpleasant task of hearing what the sick souls, as we may call them\n in contrast to the healthy-minded, have to say of the secrets of\n their prison-house, their own peculiar form of consciousness. Let us\n then resolutely turn our backs on the once-born and their sky-blue\n optimistic gospel; let us not simply cry \u003cspan class=\"tei tei-pb\" id=\n \"page136\"\u003e[pg 136]\u003c/span\u003e\u003ca name=\"Pg136\" id=\"Pg136\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e out, in spite of all appearances, \u003cspan class=\n \"tei tei-q\"\u003e“Hurrah for the Universe!—God\u0027s in his Heaven, all\u0027s\n right with the world.”\u003c/span\u003e Let us see rather whether pity, pain,\n and fear, and the sentiment of human helplessness may not open a\n profounder view and put into our hands a more complicated key to the\n meaning of the situation.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo begin with, how\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e things so insecure as the\n successful experiences of this world afford a stable anchorage? A\n chain is no stronger than its weakest link, and life is after all a\n chain. In the healthiest and most prosperous existence, how many\n links of illness, danger, and disaster are always interposed?\n Unsuspectedly from the bottom of every fountain of pleasure, as the\n old poet said, something bitter rises up: a touch of nausea, a\n falling dead of the delight, a whiff of melancholy, things that sound\n a knell, for fugitive as they may be, they bring a feeling of coming\n from a deeper region and often have an appalling convincingness. The\n buzz of life ceases at their touch as a piano-string stops sounding\n when the damper falls upon it.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOf course the\n music can commence again;—and again and again,—at intervals. But with\n this the healthy-minded consciousness is left with an irremediable\n sense of precariousness. It is a bell with a crack; it draws its\n breath on sufferance and by an accident.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eEven if we suppose\n a man so packed with healthy-mindedness as never to have experienced\n in his own person any of these sobering intervals, still, if he is a\n reflecting being, he must generalize and class his own lot with that\n of others; and, doing so, he must see that his escape is just a lucky\n chance and no essential difference. He might just as well have been\n born to an entirely different fortune. And then indeed the hollow\n security! What \u003cspan class=\"tei tei-pb\" id=\"page137\"\u003e[pg\n 137]\u003c/span\u003e\u003ca name=\"Pg137\" id=\"Pg137\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n kind of a frame of things is it of which the best you can say is,\n \u003cspan class=\"tei tei-q\"\u003e“Thank God, it has let me off clear this\n time!”\u003c/span\u003e Is not its blessedness a fragile fiction? Is not your\n joy in it a very vulgar glee, not much unlike the snicker of any\n rogue at his success? If indeed it were all success, even on such\n terms as that! But take the happiest man, the one most envied by the\n world, and in nine cases out of ten his inmost consciousness is one\n of failure. Either his ideals in the line of his achievements are\n pitched far higher than the achievements themselves, or else he has\n secret ideals of which the world knows nothing, and in regard to\n which he inwardly knows himself to be found wanting.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen such a\n conquering optimist as Goethe can express himself in this wise, how\n must it be with less successful men?\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI will say nothing,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n Goethe in 1824,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eagainst the\n course of my existence. But at bottom it has been nothing but pain\n and burden, and I can affirm that during the whole of my 75 years, I\n have not had four weeks of genuine well-being. It is but the\n perpetual rolling of a rock that must be raised up again\n forever.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhat single-handed\n man was ever on the whole as successful as Luther? yet when he had\n grown old, he looked back on his life as if it were an absolute\n failure.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI am utterly weary of life. I pray the Lord will\n come forthwith and carry me hence. Let him come, above all, with his\n last Judgment: I will stretch out my neck, the thunder will burst\n forth, and I shall be at rest.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—And\n having a necklace of white agates in his hand at the time he\n added:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eO God, grant\n that it may come without delay. I would readily eat up this necklace\n to-day, for the Judgment to come to-morrow.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—The\n Electress Dowager, one day when Luther was dining with her, said to\n him:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eDoctor, I wish\n you may live forty years to\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page138\"\u003e[pg 138]\u003c/span\u003e\u003ca name=\"Pg138\" id=\"Pg138\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ecome.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMadam,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003ereplied he,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003erather than live forty years more, I would give up\n my chance of Paradise.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFailure, then,\n failure! so the world stamps us at every turn. We strew it with our\n blunders, our misdeeds, our lost opportunities, with all the\n memorials of our inadequacy to our vocation. And with what a damning\n emphasis does it then blot us out! No easy fine, no mere apology or\n formal expiation, will satisfy the world\u0027s demands, but every pound\n of flesh exacted is soaked with all its blood. The subtlest forms of\n suffering known to man are connected with the poisonous humiliations\n incidental to these results.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd they are\n pivotal human experiences. A process so ubiquitous and everlasting is\n evidently an integral part of life. \u003cspan class=\"tei tei-q\"\u003e“There is\n indeed one element in human destiny,”\u003c/span\u003e Robert Louis Stevenson\n writes, \u003cspan class=\"tei tei-q\"\u003e“that not blindness itself can\n controvert. Whatever else we are intended to do, we are not intended\n to succeed; failure is the fate allotted.”\u003c/span\u003e\u003ca id=\"noteref_71\"\n name=\"noteref_71\" href=\"#note_71\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e71\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e And our\n nature being thus rooted in failure, is it any wonder that\n theologians should have held it to be essential, and thought that\n only through the personal experience of humiliation which it\n engenders the deeper sense of life\u0027s significance is reached?\u003ca id=\n \"noteref_72\" name=\"noteref_72\" href=\"#note_72\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e72\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page139\"\u003e[pg 139]\u003c/span\u003e\u003ca name=\"Pg139\" id=\"Pg139\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut this is only\n the first stage of the world-sickness. Make the human being\u0027s\n sensitiveness a little greater, carry him a little farther over the\n misery-threshold, and the good quality of the successful moments\n themselves when they occur is spoiled and vitiated. All natural goods\n perish. Riches take wings; fame is a breath; love is a cheat; youth\n and health and pleasure vanish. Can things whose end is always dust\n and disappointment be the real goods which our souls require? Back of\n everything is the great spectre of universal death, the\n all-encompassing blackness:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhat profit hath a man of all his labour which he\n taketh under the Sun? I looked on all the works that my hands had\n wrought, and behold, all was vanity and vexation of spirit. For that\n which befalleth the sons of men befalleth beasts; as the one dieth,\n so dieth the other; all are of the dust, and all turn to dust\n again…. The dead know not anything, neither have they any more a\n reward; for the memory of them is forgotten. Also their love and\n their hatred and their envy is now perished; neither have they any\n more a portion for ever in anything that is done under the Sun….\n Truly the light is sweet, and a pleasant thing it is for the eyes to\n behold the Sun: but if a man live many years and rejoice in them all,\n yet let him remember the days of darkness; for they shall be\n many.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn short, life and\n its negation are beaten up inextricably together. But if the life be\n good, the negation of it must be bad. Yet the two are equally\n essential facts of existence; and all natural happiness thus seems\n infected with a contradiction. The breath of the sepulchre surrounds\n it.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo a mind\n attentive to this state of things and rightly subject to the\n joy-destroying chill which such a contemplation engenders, the only\n relief that healthy-mindedness can give is by saying: \u003cspan class=\n \"tei tei-q\"\u003e“Stuff and nonsense, get out into the open air!”\u003c/span\u003e\n or \u003cspan class=\"tei tei-q\"\u003e“Cheer up, old fellow, you\u0027ll \u003cspan class=\n \"tei tei-pb\" id=\"page140\"\u003e[pg 140]\u003c/span\u003e\u003ca name=\"Pg140\" id=\"Pg140\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e be all right erelong, if you will only\n drop your morbidness!”\u003c/span\u003e But in all seriousness, can such bald\n animal talk as that be treated as a rational answer? To ascribe\n religious value to mere happy-go-lucky contentment with one\u0027s brief\n chance at natural good is but the very consecration of forgetfulness\n and superficiality. Our troubles lie indeed too deep for \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethat\u003c/span\u003e\u003c/em\u003e\n cure. The fact that we \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e die, that we \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e be\n ill at all, is what perplexes us; the fact that we now for a moment\n live and are well is irrelevant to that perplexity. We need a life\n not correlated with death, a health not liable to illness, a kind of\n good that will not perish, a good in fact that flies beyond the Goods\n of nature.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt all depends on\n how sensitive the soul may become to discords. \u003cspan class=\n \"tei tei-q\"\u003e“The trouble with me is that I believe too much in common\n happiness and goodness,”\u003c/span\u003e said a friend of mine whose\n consciousness was of this sort, \u003cspan class=\"tei tei-q\"\u003e“and nothing\n can console me for their transiency. I am appalled and disconcerted\n at its being possible.”\u003c/span\u003e And so with most of us: a little\n cooling down of animal excitability and instinct, a little loss of\n animal toughness, a little irritable weakness and descent of the\n pain-threshold, will bring the worm at the core of all our usual\n springs of delight into full view, and turn us into melancholy\n metaphysicians. The pride of life and glory of the world will\n shrivel. It is after all but the standing quarrel of hot youth and\n hoary eld. Old age has the last word: the purely naturalistic look at\n life, however enthusiastically it may begin, is sure to end in\n sadness.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis sadness lies\n at the heart of every merely positivistic, agnostic, or naturalistic\n scheme of philosophy. Let sanguine healthy-mindedness do its best\n with its strange power of living in the moment and ignoring and\n forgetting, still the evil background is really there to be\n \u003cspan class=\"tei tei-pb\" id=\"page141\"\u003e[pg 141]\u003c/span\u003e\u003ca name=\"Pg141\"\n id=\"Pg141\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e thought of, and the skull will\n grin in at the banquet. In the practical life of the individual, we\n know how his whole gloom or glee about any present fact depends on\n the remoter schemes and hopes with which it stands related. Its\n significance and framing give it the chief part of its value. Let it\n be known to lead nowhere, and however agreeable it may be in its\n immediacy, its glow and gilding vanish. The old man, sick with an\n insidious internal disease, may laugh and quaff his wine at first as\n well as ever, but he knows his fate now, for the doctors have\n revealed it; and the knowledge knocks the satisfaction out of all\n these functions. They are partners of death and the worm is their\n brother, and they turn to a mere flatness.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe lustre of the\n present hour is always borrowed from the background of possibilities\n it goes with. Let our common experiences be enveloped in an eternal\n moral order; let our suffering have an immortal significance; let\n Heaven smile upon the earth, and deities pay their visits; let faith\n and hope be the atmosphere which man breathes in;—and his days pass\n by with zest; they stir with prospects, they thrill with remoter\n values. Place round them on the contrary the curdling cold and gloom\n and absence of all permanent meaning which for pure naturalism and\n the popular science evolutionism of our time are all that is visible\n ultimately, and the thrill stops short, or turns rather to an anxious\n trembling.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFor naturalism,\n fed on recent cosmological speculations, mankind is in a position\n similar to that of a set of people living on a frozen lake,\n surrounded by cliffs over which there is no escape, yet knowing that\n little by little the ice is melting, and the inevitable day drawing\n near when the last film of it will disappear, and to be drowned\n ignominiously will be the human creature\u0027s portion. The \u003cspan class=\n \"tei tei-pb\" id=\"page142\"\u003e[pg 142]\u003c/span\u003e\u003ca name=\"Pg142\" id=\"Pg142\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e merrier the skating, the warmer and more\n sparkling the sun by day, and the ruddier the bonfires at night, the\n more poignant the sadness with which one must take in the meaning of\n the total situation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe early Greeks\n are continually held up to us in literary works as models of the\n healthy-minded joyousness which the religion of nature may engender.\n There was indeed much joyousness among the Greeks—Homer\u0027s flow of\n enthusiasm for most things that the sun shines upon is steady. But\n even in Homer the reflective passages are cheerless,\u003ca id=\n \"noteref_73\" name=\"noteref_73\" href=\"#note_73\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e73\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and the\n moment the Greeks grew systematically pensive and thought of\n ultimates, they became unmitigated pessimists.\u003ca id=\"noteref_74\"\n name=\"noteref_74\" href=\"#note_74\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e74\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n jealousy of the gods, the nemesis that follows too much happiness,\n the all-encompassing death, fate\u0027s dark opacity, the ultimate and\n unintelligible cruelty, were the fixed background of \u003cspan class=\n \"tei tei-pb\" id=\"page143\"\u003e[pg 143]\u003c/span\u003e\u003ca name=\"Pg143\" id=\"Pg143\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e their imagination. The beautiful\n joyousness of their polytheism is only a poetic modern fiction. They\n knew no joys comparable in quality of preciousness to those which we\n shall erelong see that Brahmans, Buddhists, Christians, Mohammedans,\n twice-born people whose religion is non-naturalistic, get from their\n several creeds of mysticism and renunciation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eStoic\n insensibility and Epicurean resignation were the farthest advance\n which the Greek mind made in that direction. The Epicurean said:\n \u003cspan class=\"tei tei-q\"\u003e“Seek not to be happy, but rather to escape\n unhappiness; strong happiness is always linked with pain; therefore\n hug the safe shore, and do not tempt the deeper raptures. Avoid\n disappointment by expecting little, and by aiming low; and above all\n do not fret.”\u003c/span\u003e The Stoic said: \u003cspan class=\"tei tei-q\"\u003e“The\n only genuine good that life can yield a man is the free possession of\n his own soul; all other goods are lies.”\u003c/span\u003e Each of these\n philosophies is in its degree a philosophy of despair in nature\u0027s\n boons. Trustful self-abandonment to the joys that freely offer has\n entirely departed from both Epicurean and Stoic; and what each\n proposes is a way of rescue from the resultant dust-and-ashes state\n of mind. The Epicurean still awaits results from economy of\n indulgence and damping of desire. The Stoic hopes for no results, and\n gives up natural good altogether. There is dignity in both these\n forms of resignation. They represent distinct stages in the sobering\n process which man\u0027s primitive intoxication with sense-happiness is\n sure to undergo. In the one the hot blood has grown cool, in the\n other it has become quite cold; and although I have spoken of them in\n the past tense, as if they were merely historic, yet Stoicism and\n Epicureanism will probably be to all time typical attitudes, marking\n a certain definite stage accomplished in the evolution of the\n world-sick \u003cspan class=\"tei tei-pb\" id=\"page144\"\u003e[pg\n 144]\u003c/span\u003e\u003ca name=\"Pg144\" id=\"Pg144\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n soul.\u003ca id=\"noteref_75\" name=\"noteref_75\" href=\n \"#note_75\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e75\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e They\n mark the conclusion of what we call the once-born period, and\n represent the highest flights of what twice-born religion would call\n the purely natural man—Epicureanism, which can only by great courtesy\n be called a religion, showing his refinement, and Stoicism exhibiting\n his moral will. They leave the world in the shape of an unreconciled\n contradiction, and seek no higher unity. Compared with the complex\n ecstasies which the supernaturally regenerated Christian may enjoy,\n or the oriental pantheist indulge in, their receipts for equanimity\n are expedients which seem almost crude in their simplicity.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePlease observe,\n however, that I am not yet pretending finally to \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ejudge\u003c/span\u003e\u003c/em\u003e any\n of these attitudes. I am only describing their variety.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe securest way\n to the rapturous sorts of happiness of which the twice-born make\n report has as an historic matter of fact been through a more radical\n pessimism than anything that we have yet considered. We have seen how\n the lustre and enchantment may be rubbed off from the goods of\n nature. But there is a pitch of unhappiness so great that the goods\n of nature may be entirely forgotten, and all sentiment of their\n existence vanish from the mental field. For this extremity of\n pessimism to be reached, something more is needed than observation of\n \u003cspan class=\"tei tei-pb\" id=\"page145\"\u003e[pg 145]\u003c/span\u003e\u003ca name=\"Pg145\"\n id=\"Pg145\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e life and reflection upon\n death. The individual must in his own person become the prey of a\n pathological melancholy. As the healthy-minded enthusiast succeeds in\n ignoring evil\u0027s very existence, so the subject of melancholy is\n forced in spite of himself to ignore that of all good whatever: for\n him it may no longer have the least reality. Such sensitiveness and\n susceptibility to mental pain is a rare occurrence where the nervous\n constitution is entirely normal; one seldom finds it in a healthy\n subject even where he is the victim of the most atrocious cruelties\n of outward fortune. So we note here the neurotic constitution, of\n which I said so much in my first lecture, making its active entrance\n on our scene, and destined to play a part in much that follows. Since\n these experiences of melancholy are in the first instance absolutely\n private and individual, I can now help myself out with personal\n documents. Painful indeed they will be to listen to, and there is\n almost an indecency in handling them in public. Yet they lie right in\n the middle of our path; and if we are to touch the psychology of\n religion at all seriously, we must be willing to forget\n conventionalities, and dive below the smooth and lying official\n conversational surface.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne can\n distinguish many kinds of pathological depression. Sometimes it is\n mere passive joylessness and dreariness, discouragement, dejection,\n lack of taste and zest and spring. Professor Ribot has proposed the\n name \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eanhedonia\u003c/span\u003e\u003c/em\u003e to designate this\n condition.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe state of\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eanhedonia\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n if I may coin a new word to pair off with\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eanalgesia\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe writes,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ehas been very little studied, but it exists. A\n young girl was smitten with a liver disease which for some time\n altered her constitution. She felt no longer any affection for her\n father and mother. She would have played with her doll, but it was\n impossible to find the least pleasure in\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page146\"\u003e[pg 146]\u003c/span\u003e\u003ca name=\"Pg146\" id=\"Pg146\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ethe act.\n The same things which formerly convulsed her with laughter entirely\n failed to interest her now. Esquirol observed the case of a very\n intelligent magistrate who was also a prey to hepatic disease.\n Every emotion appeared dead within him. He manifested neither\n perversion nor violence, but complete absence of emotional\n reaction. If he went to the theatre, which he did out of habit, he\n could find no pleasure there. The thought of his house, of his\n home, of his wife, and of his absent children moved him as little,\n he said, as a theorem of Euclid.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_76\" name=\n \"noteref_76\" href=\"#note_76\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e76\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eProlonged\n seasickness will in most persons produce a temporary condition of\n anhedonia. Every good, terrestrial or celestial, is imagined only to\n be turned from with disgust. A temporary condition of this sort,\n connected with the religious evolution of a singularly lofty\n character, both intellectual and moral, is well described by the\n Catholic philosopher, Father Gratry, in his autobiographical\n recollections. In consequence of mental isolation and excessive study\n at the Polytechnic school, young Gratry fell into a state of nervous\n exhaustion with symptoms which he thus describes:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had such a universal terror that I woke at night\n with a start, thinking that the Pantheon was tumbling on the\n Polytechnic school, or that the school was in flames, or that the\n Seine was pouring into the Catacombs, and that Paris was being\n swallowed up. And when these impressions were past, all day long\n without respite I suffered an incurable and intolerable desolation,\n verging on despair. I thought myself, in fact, rejected by God, lost,\n damned! I felt something like the suffering of hell. Before that I\n had never even thought of hell. My mind had never turned in that\n direction. Neither discourses nor reflections had impressed me in\n that way. I took no account of hell. Now, and all at once, I suffered\n in a measure what is suffered there.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBut what was perhaps still more dreadful is that\n every idea of heaven was taken away from me: I could no longer\n conceive\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page147\"\u003e[pg\n 147]\u003c/span\u003e\u003ca name=\"Pg147\" id=\"Pg147\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eof anything of\n the sort. Heaven did not seem to me worth going to. It was like a\n vacuum; a mythological elysium, an abode of shadows less real than\n the earth. I could conceive no joy, no pleasure in inhabiting it.\n Happiness, joy, light, affection, love—all these words were now\n devoid of sense. Without doubt I could still have talked of all\n these things, but I had become incapable of feeling anything in\n them, of understanding anything about them, of hoping anything from\n them, or of believing them to exist. There was my great and\n inconsolable grief! I neither perceived nor conceived any longer\n the existence of happiness or perfection. An abstract heaven over a\n naked rock. Such was my present abode for\n eternity.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_77\" name=\"noteref_77\" href=\"#note_77\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e77\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for\n melancholy in the sense of incapacity for joyous feeling. A much\n worse form of it is positive and active anguish, a sort of psychical\n neuralgia wholly unknown to healthy life. Such anguish may partake of\n various characters, having sometimes more the quality of loathing;\n sometimes that of irritation and exasperation; or again of\n self-mistrust and self-despair; or of suspicion, anxiety,\n trepidation, fear. The patient may rebel or submit; \u003cspan class=\n \"tei tei-pb\" id=\"page148\"\u003e[pg 148]\u003c/span\u003e\u003ca name=\"Pg148\" id=\"Pg148\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e may accuse himself, or accuse outside\n powers; and he may or he may not be tormented by the theoretical\n mystery of why he should so have to suffer. Most cases are mixed\n cases, and we should not treat our classifications with too much\n respect. Moreover, it is only a relatively small proportion of cases\n that connect themselves with the religious sphere of experience at\n all. Exasperated cases, for instance, as a rule do not. I quote now\n literally from the first case of melancholy on which I lay my hand.\n It is a letter from a patient in a French asylum.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI suffer too much in this hospital, both physically\n and morally. Besides the burnings and the sleeplessness (for I no\n longer sleep since I am shut up here, and the little rest I get is\n broken by bad dreams, and I am waked with a jump by nightmares,\n dreadful visions, lightning, thunder, and the rest), fear, atrocious\n fear, presses me down, holds me without respite, never lets me go.\n Where is the justice in it all! What have I done to deserve this\n excess of severity? Under what form will this fear crush me? What\n would I not owe to any one who would rid me of my life! Eat, drink,\n lie awake all night, suffer without interruption—such is the fine\n legacy I have received from my mother! What I fail to understand is\n this abuse of power. There are limits to everything, there is a\n middle way. But God knows neither middle way nor limits. I say God,\n but why? All I have known so far has been the devil. After all, I am\n afraid of God as much as of the devil, so I drift along, thinking of\n nothing but suicide, but with neither courage nor means here to\n execute the act. As you read this, it will easily prove to you my\n insanity. The style and the ideas are incoherent enough—I can see\n that myself. But I cannot keep myself from being either crazy or an\n idiot; and, as things are, from whom should I ask pity? I am\n defenseless against the invisible enemy who is tightening his coils\n around me. I should be no better armed against him even if I saw him,\n or had seen him. Oh, if he would but kill me, devil take him!\n Death,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page149\"\u003e[pg\n 149]\u003c/span\u003e\u003ca name=\"Pg149\" id=\"Pg149\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003edeath, once for\n all! But I stop. I have raved to you long enough. I say raved, for I\n can write no otherwise, having neither brain nor thoughts left. O\n God! what a misfortune to be born! Born like a mushroom, doubtless\n between an evening and a morning; and how true and right I was when\n in our philosophy-year in college I chewed the cud of bitterness with\n the pessimists. Yes, indeed, there is more pain in life than\n gladness—it is one long agony until the grave. Think how gay it makes\n me to remember that this horrible misery of mine, coupled with this\n unspeakable fear, may last fifty, one hundred, who knows how many\n more years!\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_78\" name=\n \"noteref_78\" href=\"#note_78\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e78\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis letter shows\n two things. First, you see how the entire consciousness of the poor\n man is so choked with the feeling of evil that the sense of there\n being any good in the world is lost for him altogether. His attention\n excludes it, cannot admit it: the sun has left his heaven. And\n secondly you see how the querulous temper of his misery keeps his\n mind from taking a religious direction. Querulousness of mind tends\n in fact rather towards irreligion; and it has played, so far as I\n know, no part whatever in the construction of religious systems.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eReligious\n melancholy must be cast in a more melting mood. Tolstoy has left us,\n in his book called My Confession, a wonderful account of the attack\n of melancholy which led him to his own religious conclusions. The\n latter in some respects are peculiar; but the melancholy presents two\n characters which make it a typical document for our present purpose.\n First it is a well-marked case of anhedonia, of passive loss of\n appetite for all life\u0027s values; and second, it shows how the altered\n and estranged aspect which the world assumed in consequence of this\n stimulated Tolstoy\u0027s intellect to a gnawing, carking questioning and\n effort for philosophic relief. I mean \u003cspan class=\"tei tei-pb\" id=\n \"page150\"\u003e[pg 150]\u003c/span\u003e\u003ca name=\"Pg150\" id=\"Pg150\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e to quote Tolstoy at some length; but before\n doing so, I will make a general remark on each of these two\n points.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFirst on our\n spiritual judgments and the sense of value in general.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is notorious\n that facts are compatible with opposite emotional comments, since the\n same fact will inspire entirely different feelings in different\n persons, and at different times in the same person; and there is no\n rationally deducible connection between any outer fact and the\n sentiments it may happen to provoke. These have their source in\n another sphere of existence altogether, in the animal and spiritual\n region of the subject\u0027s being. Conceive yourself, if possible,\n suddenly stripped of all the emotion with which your world now\n inspires you, and try to imagine it \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eas it\n exists\u003c/span\u003e\u003c/em\u003e, purely by itself, without your favorable or\n unfavorable, hopeful or apprehensive comment. It will be almost\n impossible for you to realize such a condition of negativity and\n deadness. No one portion of the universe would then have importance\n beyond another; and the whole collection of its things and series of\n its events would be without significance, character, expression, or\n perspective. Whatever of value, interest, or meaning our respective\n worlds may appear endued with are thus pure gifts of the spectator\u0027s\n mind. The passion of love is the most familiar and extreme example of\n this fact. If it comes, it comes; if it does not come, no process of\n reasoning can force it. Yet it transforms the value of the creature\n loved as utterly as the sunrise transforms Mont Blanc from a\n corpse-like gray to a rosy enchantment; and it sets the whole world\n to a new tune for the lover and gives a new issue to his life. So\n with fear, with indignation, jealousy, ambition, worship. If they are\n there, life changes. And whether they shall be there or not depends\n almost always upon \u003cspan class=\"tei tei-pb\" id=\"page151\"\u003e[pg\n 151]\u003c/span\u003e\u003ca name=\"Pg151\" id=\"Pg151\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n non-logical, often on organic conditions. And as the excited interest\n which these passions put into the world is our gift to the world,\n just so are the passions themselves \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003egifts\u003c/span\u003e\u003c/em\u003e,—gifts to us, from sources\n sometimes low and sometimes high; but almost always non-logical and\n beyond our control. How can the moribund old man reason back to\n himself the romance, the mystery, the imminence of great things with\n which our old earth tingled for him in the days when he was young and\n well? Gifts, either of the flesh or of the spirit; and the spirit\n bloweth where it listeth; and the world\u0027s materials lend their\n surface passively to all the gifts alike, as the stage-setting\n receives indifferently whatever alternating colored lights may be\n shed upon it from the optical apparatus in the gallery.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMeanwhile the\n practically real world for each one of us, the effective world of the\n individual, is the compound world, the physical facts and emotional\n values in indistinguishable combination. Withdraw or pervert either\n factor of this complex resultant, and the kind of experience we call\n pathological ensues.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn Tolstoy\u0027s case\n the sense that life had any meaning whatever was for a time wholly\n withdrawn. The result was a transformation in the whole expression of\n reality. When we come to study the phenomenon of conversion or\n religious regeneration, we shall see that a not infrequent\n consequence of the change operated in the subject is a\n transfiguration of the face of nature in his eyes. A new heaven seems\n to shine upon a new earth. In melancholiacs there is usually a\n similar change, only it is in the reverse direction. The world now\n looks remote, strange, sinister, uncanny. Its color is gone, its\n breath is cold, there is no speculation in the eyes it glares with.\n \u003cspan class=\"tei tei-q\"\u003e“It is as if I lived in another\n century,”\u003c/span\u003e says one asylum patient.—\u003cspan class=\"tei tei-q\"\u003e“I\n \u003cspan class=\"tei tei-pb\" id=\"page152\"\u003e[pg 152]\u003c/span\u003e\u003ca name=\"Pg152\"\n id=\"Pg152\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e see everything through a\n cloud,”\u003c/span\u003e says another, \u003cspan class=\"tei tei-q\"\u003e“things are not\n as they were, and I am changed.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“I\n see,”\u003c/span\u003e says a third, \u003cspan class=\"tei tei-q\"\u003e“I touch, but the\n things do not come near me, a thick veil alters the hue and look of\n everything.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“Persons move like\n shadows, and sounds seem to come from a distant\n world.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“There is no longer any past\n for me; people appear so strange; it is as if I could not see any\n reality, as if I were in a theatre; as if people were actors, and\n everything were scenery; I can no longer find myself; I walk, but\n why? Everything floats before my eyes, but leaves no\n impression.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“I weep false tears, I\n have unreal hands: the things I see are not real things.”\u003c/span\u003e—Such\n are expressions that naturally rise to the lips of melancholy\n subjects describing their changed state.\u003ca id=\"noteref_79\" name=\n \"noteref_79\" href=\"#note_79\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e79\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow there are some\n subjects whom all this leaves a prey to the profoundest astonishment.\n The strangeness is wrong. The unreality cannot be. A mystery is\n concealed, and a metaphysical solution must exist. If the natural\n world is so double-faced and unhomelike, what world, what thing is\n real? An urgent wondering and questioning is set up, a poring\n theoretic activity, and in the desperate effort to get into right\n relations with the matter, the sufferer is often led to what becomes\n for him a satisfying religious solution.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAt about the age\n of fifty, Tolstoy relates that he began to have moments of\n perplexity, of what he calls arrest, as if he knew not \u003cspan class=\n \"tei tei-q\"\u003e“how to live,”\u003c/span\u003e or what to do. It is obvious that\n these were moments in which the excitement and interest which our\n functions naturally bring had ceased. Life had been enchanting, it\n was now flat sober, more than sober, dead. Things were meaningless\n whose \u003cspan class=\"tei tei-pb\" id=\"page153\"\u003e[pg 153]\u003c/span\u003e\u003ca name=\n \"Pg153\" id=\"Pg153\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e meaning had always\n been self-evident. The questions \u003cspan class=\n \"tei tei-q\"\u003e“Why?”\u003c/span\u003e and \u003cspan class=\"tei tei-q\"\u003e“What\n next?”\u003c/span\u003e began to beset him more and more frequently. At first\n it seemed as if such questions must be answerable, and as if he could\n easily find the answers if he would take the time; but as they ever\n became more urgent, he perceived that it was like those first\n discomforts of a sick man, to which he pays but little attention till\n they run into one continuous suffering, and then he realizes that\n what he took for a passing disorder means the most momentous thing in\n the world for him, means his death.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese questions\n \u003cspan class=\"tei tei-q\"\u003e“Why?”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“Wherefore?”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“What\n for?”\u003c/span\u003e found no response.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI felt,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n Tolstoy,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ethat something had broken\n within me on which my life had always rested, that I had nothing\n left to hold on to, and that morally my life had stopped. An\n invincible force impelled me to get rid of my existence, in one way\n or another. It cannot be said exactly that I\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewished\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eto kill myself, for the force which\n drew me away from life was fuller, more powerful, more general than\n any mere desire. It was a force like my old aspiration to live,\n only it impelled me in the opposite direction. It was an aspiration\n of my whole being to get out of life.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBehold me then, a man happy and in good health,\n hiding the rope in order not to hang myself to the rafters of the\n room where every night I went to sleep alone; behold me no longer\n going shooting, lest I should yield to the too easy temptation of\n putting an end to myself with my gun.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI did not know what I wanted. I was afraid of\n life; I was driven to leave it; and in spite of that I still hoped\n something from it.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAll this took place at a time when so far as all\n my outer circumstances went, I ought to have been completely happy.\n I had a good wife who loved me and whom I loved; good children and\n a large property which was increasing with no pains taken on my\n part. I was more respected by my kinsfolk and\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page154\"\u003e[pg 154]\u003c/span\u003e\u003ca name=\"Pg154\" id=\"Pg154\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eacquaintance than I had ever been; I was loaded\n with praise by strangers; and without exaggeration I could believe\n my name already famous. Moreover I was neither insane nor ill. On\n the contrary, I possessed a physical and mental strength which I\n have rarely met in persons of my age. I could mow as well as the\n peasants, I could work with my brain eight hours uninterruptedly\n and feel no bad effects.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd yet I could give no reasonable meaning to any\n actions of my life. And I was surprised that I had not understood\n this from the very beginning. My state of mind was as if some\n wicked and stupid jest was being played upon me by some one. One\n can live only so long as one is intoxicated, drunk with life; but\n when one grows sober one cannot fail to see that it is all a stupid\n cheat. What is truest about it is that there is nothing even funny\n or silly in it; it is cruel and stupid, purely and\n simply.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe oriental fable of the traveler surprised in\n the desert by a wild beast is very old.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSeeking to save himself from the fierce animal,\n the traveler jumps into a well with no water in it; but at the\n bottom of this well he sees a dragon waiting with open mouth to\n devour him. And the unhappy man, not daring to go out lest he\n should be the prey of the beast, not daring to jump to the bottom\n lest he should be devoured by the dragon, clings to the branches of\n a wild bush which grows out of one of the cracks of the well. His\n hands weaken, and he feels that he must soon give way to certain\n fate; but still he clings, and sees two mice, one white, the other\n black, evenly moving round the bush to which he hangs, and gnawing\n off its roots.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe traveler sees this and knows that he must\n inevitably perish; but while thus hanging he looks about him and\n finds on the leaves of the bush some drops of honey. These he\n reaches with his tongue and licks them off with\n rapture.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThus I hang upon the boughs of life, knowing that\n the inevitable dragon of death is waiting ready to tear me, and I\n cannot comprehend why I am thus made a martyr. I try to suck the\n honey which formerly consoled me; but the honey pleases me no\n longer, and day and night the white mouse and\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page155\"\u003e[pg 155]\u003c/span\u003e\u003ca name=\"Pg155\" id=\"Pg155\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ethe black\n mouse gnaw the branch to which I cling. I can see but one thing:\n the inevitable dragon and the mice—I cannot turn my gaze away from\n them.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis is no fable, but the literal incontestable\n truth which every one may understand. What will be the outcome of\n what I do to-day? Of what I shall do to-morrow? What will be the\n outcome of all my life? Why should I live? Why should I do\n anything? Is there in life any purpose which the inevitable death\n which awaits me does not undo and destroy?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThese questions are the simplest in the world.\n From the stupid child to the wisest old man, they are in the soul\n of every human being. Without an answer to them, it is impossible,\n as I experienced, for life to go on.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“ \u003c/span\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBut perhaps,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n often said to myself,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ethere may be\n something I have failed to notice or to comprehend. It is not\n possible that this condition of despair should be natural to\n mankind.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eAnd I sought for an explanation in all\n the branches of knowledge acquired by men. I questioned painfully\n and protractedly and with no idle curiosity. I sought, not with\n indolence, but laboriously and obstinately for days and nights\n together. I sought like a man who is lost and seeks to save\n himself,—and I found nothing. I became convinced, moreover, that\n all those who before me had sought for an answer in the sciences\n have also found nothing. And not only this, but that they have\n recognized that the very thing which was leading me to despair—the\n meaningless absurdity of life—is the only incontestable knowledge\n accessible to man.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo prove this\n point, Tolstoy quotes the Buddha, Solomon, and Schopenhauer. And he\n finds only four ways in which men of his own class and society are\n accustomed to meet the situation. Either mere animal blindness,\n sucking the honey without seeing the dragon or the mice,—\u003cspan class=\n \"tei tei-q\"\u003e“and from such a way,”\u003c/span\u003e he says, \u003cspan class=\n \"tei tei-q\"\u003e“I can learn nothing, after what I now know;”\u003c/span\u003e or\n reflective epicureanism, snatching what it can while the day\n lasts,—which is only a more deliberate sort of stupefaction than the\n first; \u003cspan class=\"tei tei-pb\" id=\"page156\"\u003e[pg 156]\u003c/span\u003e\u003ca name=\n \"Pg156\" id=\"Pg156\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e or manly suicide; or\n seeing the mice and dragon and yet weakly and plaintively clinging to\n the bush of life.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuicide was\n naturally the consistent course dictated by the logical\n intellect.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eYet,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n Tolstoy,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewhilst my intellect was\n working, something else in me was working too, and kept me from the\n deed—a consciousness of life, as I may call it, which was like a\n force that obliged my mind to fix itself in another direction and\n draw me out of my situation of despair…. During the whole course\n of this year, when I almost unceasingly kept asking myself how to\n end the business, whether by the rope or by the bullet, during all\n that time, alongside of all those movements of my ideas and\n observations, my heart kept languishing with another pining\n emotion. I can call this by no other name than that of a thirst for\n God. This craving for God had nothing to do with the movement of my\n ideas,—in fact, it was the direct contrary of that movement,—but it\n came from my heart. It was like a feeling of dread that made me\n seem like an orphan and isolated in the midst of all these things\n that were so foreign. And this feeling of dread was mitigated by\n the hope of finding the assistance of some one.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_80\" name=\n \"noteref_80\" href=\"#note_80\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e80\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOf the process,\n intellectual as well as emotional, which, starting from this idea of\n God, led to Tolstoy\u0027s recovery, I will say nothing in this lecture,\n reserving it for a later hour. The only thing that need interest us\n now is the phenomenon of his absolute disenchantment with ordinary\n life, and the fact that the whole range of habitual values may, to a\n man as powerful and full of faculty as he was, come to appear so\n ghastly a mockery.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen\n disillusionment has gone as far as this, there is seldom a\n \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003erestitutio ad integrum\u003c/span\u003e\u003c/span\u003e. One has\n tasted of the fruit of the tree, and the happiness of Eden never\n comes again. The happiness that comes, when any does come,—and\n \u003cspan class=\"tei tei-pb\" id=\"page157\"\u003e[pg 157]\u003c/span\u003e\u003ca name=\"Pg157\"\n id=\"Pg157\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e often enough it fails to\n return in an acute form, though its form is sometimes very acute,—is\n not the simple ignorance of ill, but something vastly more complex,\n including natural evil as one of its elements, but finding natural\n evil no such stumbling-block and terror because it now sees it\n swallowed up in supernatural good. The process is one of redemption,\n not of mere reversion to natural health, and the sufferer, when\n saved, is saved by what seems to him a second birth, a deeper kind of\n conscious being than he could enjoy before.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe find a somewhat\n different type of religious melancholy enshrined in literature in\n John Bunyan\u0027s autobiography. Tolstoy\u0027s preoccupations were largely\n objective, for the purpose and meaning of life in general was what so\n troubled him; but poor Bunyan\u0027s troubles were over the condition of\n his own personal self. He was a typical case of the psychopathic\n temperament, sensitive of conscience to a diseased degree, beset by\n doubts, fears, and insistent ideas, and a victim of verbal\n automatisms, both motor and sensory. These were usually texts of\n Scripture which, sometimes damnatory and sometimes favorable, would\n come in a half-hallucinatory form as if they were voices, and fasten\n on his mind and buffet it between them like a shuttlecock. Added to\n this were a fearful melancholy self-contempt and despair.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNay, thought I, now I grow worse and worse; now I am\n farther from conversion than ever I was before. If now I should have\n burned at the stake, I could not believe that Christ had love for me;\n alas, I could neither hear him, nor see him, nor feel him, nor savor\n any of his things. Sometimes I would tell my condition to the people\n of God, which, when they heard, they would pity me, and would tell of\n the Promises. But they had as good have told me that I must reach the\n Sun with my finger as have bidden me receive or rely upon the\n Promise.\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page158\"\u003e[pg\n 158]\u003c/span\u003e\u003ca name=\"Pg158\" id=\"Pg158\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003e[Yet] all this\n while as to the act of sinning, I never was more tender than now; I\n durst not take a pin or stick, though but so big as a straw, for my\n conscience now was sore, and would smart at every touch; I could not\n tell how to speak my words, for fear I should misplace them. Oh, how\n gingerly did I then go, in all I did or said! I found myself as on a\n miry bog that shook if I did but stir; and was as there left both by\n God and Christ, and the spirit, and all good\n things.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBut my original and inward pollution, that was my\n plague and my affliction. By reason of that, I was more loathsome\n in my own eyes than was a toad; and I thought I was so in God\u0027s\n eyes too. Sin and corruption, I said, would as naturally bubble out\n of my heart as water would bubble out of a fountain. I could have\n changed heart with anybody. I thought none but the Devil himself\n could equal me for inward wickedness and pollution of mind. Sure,\n thought I, I am forsaken of God; and thus I continued a long while,\n even for some years together.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd now I was sorry that God had made me a man.\n The beasts, birds, fishes, etc., I blessed their condition, for\n they had not a sinful nature; they were not obnoxious to the wrath\n of God; they were not to go to hell-fire after death. I could\n therefore have rejoiced, had my condition been as any of theirs.\n Now I blessed the condition of the dog and toad, yea, gladly would\n I have been in the condition of the dog or horse, for I knew they\n had no soul to perish under the everlasting weight of Hell or Sin,\n as mine was like to do. Nay, and though I saw this, felt this, and\n was broken to pieces with it, yet that which added to my sorrow\n was, that I could not find with all my soul that I did desire\n deliverance. My heart was at times exceedingly hard. If I would\n have given a thousand pounds for a tear, I could not shed one; no,\n nor sometimes scarce desire to shed one.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI was both a burthen and a terror to myself; nor\n did I ever so know, as now, what it was to be weary of my life, and\n yet afraid to die. How gladly would I have been anything but\n myself! Anything but a man! and in any condition but my\n own.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_81\" name=\"noteref_81\" href=\"#note_81\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e81\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page159\"\u003e[pg 159]\u003c/span\u003e\u003ca name=\n \"Pg159\" id=\"Pg159\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePoor patient\n Bunyan, like Tolstoy, saw the light again, but we must also postpone\n that part of his story to another hour. In a later lecture I will\n also give the end of the experience of Henry Alline, a devoted\n evangelist who worked in Nova Scotia a hundred years ago, and who\n thus vividly describes the high-water mark of the religious\n melancholy which formed its beginning. The type was not unlike\n Bunyan\u0027s.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eEverything I saw seemed to be a burden to me; the\n earth seemed accursed for my sake: all trees, plants, rocks, hills,\n and vales seemed to be dressed in mourning and groaning, under the\n weight of the curse, and everything around me seemed to be conspiring\n my ruin. My sins seemed to be laid open; so that I thought that every\n one I saw knew them, and sometimes I was almost ready to acknowledge\n many things, which I thought they knew: yea sometimes it seemed to me\n as if every one was pointing me out as the most guilty wretch upon\n earth. I had now so great a sense of the vanity and emptiness of all\n things here below, that I knew the whole world could not possibly\n make me happy, no, nor the whole system of creation. When I waked in\n the morning, the first thought would be, Oh, my wretched soul, what\n shall I do, where shall I go? And when I laid down, would say, I\n shall be perhaps in hell before morning. I would many times look on\n the beasts with envy, wishing with all my heart I was in their place,\n that I might have no soul to lose; and when I have seen birds flying\n over my head, have often thought within myself, Oh, that I could fly\n away from my danger and distress! Oh, how happy should I be, if I\n were in their place!\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_82\" name=\"noteref_82\"\n href=\"#note_82\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e82\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eEnvy of the placid\n beasts seems to be a very widespread affection in this type of\n sadness.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe worst kind of\n melancholy is that which takes the \u003cspan class=\"tei tei-pb\" id=\n \"page160\"\u003e[pg 160]\u003c/span\u003e\u003ca name=\"Pg160\" id=\"Pg160\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e form of panic fear. Here is an excellent\n example, for permission to print which I have to thank the sufferer.\n The original is in French, and though the subject was evidently in a\n bad nervous condition at the time of which he writes, his case has\n otherwise the merit of extreme simplicity. I translate freely.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhilst in this state of philosophic pessimism and\n general depression of spirits about my prospects, I went one evening\n into a dressing-room in the twilight to procure some article that was\n there; when suddenly there fell upon me without any warning, just as\n if it came out of the darkness, a horrible fear of my own existence.\n Simultaneously there arose in my mind the image of an epileptic\n patient whom I had seen in the asylum, a black-haired youth with\n greenish skin, entirely idiotic, who used to sit all day on one of\n the benches, or rather shelves against the wall, with his knees drawn\n up against his chin, and the coarse gray undershirt, which was his\n only garment, drawn over them inclosing his entire figure. He sat\n there like a sort of sculptured Egyptian cat or Peruvian mummy,\n moving nothing but his black eyes and looking absolutely non-human.\n This image and my fear entered into a species of combination with\n each other.\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eThat shape am\n I\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e, I felt, potentially.\n Nothing that I possess can defend me against that fate, if the hour\n for it should strike for me as it struck for him. There was such a\n horror of him, and such a perception of my own merely momentary\n discrepancy from him, that it was as if something hitherto solid\n within my breast gave way entirely, and I became a mass of quivering\n fear. After this the universe was changed for me altogether. I awoke\n morning after morning with a horrible dread at the pit of my stomach,\n and with a sense of the insecurity of life that I never knew before,\n and that I have never felt since.\u003c/span\u003e\u003ca id=\"noteref_83\" name=\n \"noteref_83\" href=\"#note_83\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e83\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eIt was like a revelation; and although\n the immediate\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page161\"\u003e[pg\n 161]\u003c/span\u003e\u003ca name=\"Pg161\" id=\"Pg161\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003efeelings passed\n away, the experience has made me sympathetic with the morbid feelings\n of others ever since. It gradually faded, but for months I was unable\n to go out into the dark alone.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn general I dreaded to be left alone. I remember\n wondering how other people could live, how I myself had ever lived,\n so unconscious of that pit of insecurity beneath the surface of\n life. My mother in particular, a very cheerful person, seemed to me\n a perfect paradox in her unconsciousness of danger, which you may\n well believe I was very careful not to disturb by revelations of my\n own state of mind. I have always thought that this experience of\n melancholia of mine had a religious bearing.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOn asking this\n correspondent to explain more fully what he meant by these last\n words, the answer he wrote was this:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI mean that the fear was so invasive and powerful\n that if I had not clung to scripture-texts like\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe eternal God is my refuge,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eetc.,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eCome unto me,\n all ye that labor and are heavy-laden,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eetc.,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI am the\n resurrection and the life,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eetc., I\n think I should have grown really insane.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_84\" name=\"noteref_84\"\n href=\"#note_84\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e84\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere is no need\n of more examples. The cases we have looked at are enough. One of them\n gives us the vanity of mortal things; another the sense of sin; and\n the remaining one describes the fear of the universe;—and in one or\n other of these three ways it always is that man\u0027s original optimism\n and self-satisfaction get leveled with the dust.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn none of these\n cases was there any intellectual insanity \u003cspan class=\"tei tei-pb\"\n id=\"page162\"\u003e[pg 162]\u003c/span\u003e\u003ca name=\"Pg162\" id=\"Pg162\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e or delusion about matters of fact; but were we\n disposed to open the chapter of really insane melancholia, with its\n hallucinations and delusions, it would be a worse story\n still—desperation absolute and complete, the whole universe\n coagulating about the sufferer into a material of overwhelming\n horror, surrounding him without opening or end. Not the conception or\n intellectual perception of evil, but the grisly blood-freezing\n heart-palsying sensation of it close upon one, and no other\n conception or sensation able to live for a moment in its presence.\n How irrelevantly remote seem all our usual refined optimisms and\n intellectual and moral consolations in presence of a need of help\n like this! Here is the real core of the religious problem: Help!\n help! No prophet can claim to bring a final message unless he says\n things that will have a sound of reality in the ears of victims such\n as these. But the deliverance must come in as strong a form as the\n complaint, if it is to take effect; and that seems a reason why the\n coarser religions, revivalistic, orgiastic, with blood and miracles\n and supernatural operations, may possibly never be displaced. Some\n constitutions need them too much.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eArrived at this\n point, we can see how great an antagonism may naturally arise between\n the healthy-minded way of viewing life and the way that takes all\n this experience of evil as something essential. To this latter way,\n the morbid-minded way, as we might call it, healthy-mindedness pure\n and simple seems unspeakably blind and shallow. To the healthy-minded\n way, on the other hand, the way of the sick soul seems unmanly and\n diseased. With their grubbing in rat-holes instead of living in the\n light; with their manufacture of fears, and preoccupation with every\n unwholesome kind of misery, there is something \u003cspan class=\n \"tei tei-pb\" id=\"page163\"\u003e[pg 163]\u003c/span\u003e\u003ca name=\"Pg163\" id=\"Pg163\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e almost obscene about these children of\n wrath and cravers of a second birth. If religious intolerance and\n hanging and burning could again become the order of the day, there is\n little doubt that, however it may have been in the past, the\n healthy-minded would at present show themselves the less indulgent\n party of the two.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn our own\n attitude, not yet abandoned, of impartial onlookers, what are we to\n say of this quarrel? It seems to me that we are bound to say that\n morbid-mindedness ranges over the wider scale of experience, and that\n its survey is the one that overlaps. The method of averting one\u0027s\n attention from evil, and living simply in the light of good is\n splendid as long as it will work. It will work with many persons; it\n will work far more generally than most of us are ready to suppose;\n and within the sphere of its successful operation there is nothing to\n be said against it as a religious solution. But it breaks down\n impotently as soon as melancholy comes; and even though one be quite\n free from melancholy one\u0027s self, there is no doubt that\n healthy-mindedness is inadequate as a philosophical doctrine, because\n the evil facts which it refuses positively to account for are a\n genuine portion of reality; and they may after all be the best key to\n life\u0027s significance, and possibly the only openers of our eyes to the\n deepest levels of truth.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe normal process\n of life contains moments as bad as any of those which insane\n melancholy is filled with, moments in which radical evil gets its\n innings and takes its solid turn. The lunatic\u0027s visions of horror are\n all drawn from the material of daily fact. Our civilization is\n founded on the shambles, and every individual existence goes out in a\n lonely spasm of helpless agony. If you protest, my friend, wait till\n you arrive there yourself! To believe in the carnivorous reptiles of\n geologic \u003cspan class=\"tei tei-pb\" id=\"page164\"\u003e[pg\n 164]\u003c/span\u003e\u003ca name=\"Pg164\" id=\"Pg164\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n times is hard for our imagination—they seem too much like mere museum\n specimens. Yet there is no tooth in any one of those museum-skulls\n that did not daily through long years of the foretime hold fast to\n the body struggling in despair of some fated living victim. Forms of\n horror just as dreadful to their victims, if on a smaller spatial\n scale, fill the world about us to-day. Here on our very hearths and\n in our gardens the infernal cat plays with the panting mouse, or\n holds the hot bird fluttering in her jaws. Crocodiles and\n rattlesnakes and pythons are at this moment vessels of life as real\n as we are; their loathsome existence fills every minute of every day\n that drags its length along; and whenever they or other wild beasts\n clutch their living prey, the deadly horror which an agitated\n melancholiac feels is the literally right reaction on the\n situation.\u003ca id=\"noteref_85\" name=\"noteref_85\" href=\n \"#note_85\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e85\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt may indeed be\n that no religious reconciliation with the absolute totality of things\n is possible. Some evils, indeed, are ministerial to higher forms of\n good; but it \u003cspan class=\"tei tei-pb\" id=\"page165\"\u003e[pg\n 165]\u003c/span\u003e\u003ca name=\"Pg165\" id=\"Pg165\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e may\n be that there are forms of evil so extreme as to enter into no good\n system whatsoever, and that, in respect of such evil, dumb submission\n or neglect to notice is the only practical resource. This question\n must confront us on a later day. But provisionally, and as a mere\n matter of program and method, since the evil facts are as genuine\n parts of nature as the good ones, the philosophic presumption should\n be that they have some rational significance, and that systematic\n healthy-mindedness, failing as it does to accord to sorrow, pain, and\n death any positive and active attention whatever, is formally less\n complete than systems that try at least to include these elements in\n their scope.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe completest\n religions would therefore seem to be those in which the pessimistic\n elements are best developed. Buddhism, of course, and Christianity\n are the best known to us of these. They are essentially religions of\n deliverance: the man must die to an unreal life before he can be born\n into the real life. In my next lecture, I will try to discuss some of\n the psychological conditions of this second birth. Fortunately from\n now onward we shall have to deal with more cheerful subjects than\n those which we have recently been dwelling on.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page166\"\u003e[pg 166]\u003c/span\u003e\u003ca name=\n \"Pg166\" id=\"Pg166\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc13\" id=\"toc13\"\u003e\u003c/a\u003e \u003ca name=\"pdf14\" id=\"pdf14\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_VIII\" id=\"Lecture_VIII\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-top: 3.46em; margin-bottom: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture VIII. The Divided Self, And The\n Process Of Its Unification.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe last lecture\n was a painful one, dealing as it did with evil as a pervasive element\n of the world we live in. At the close of it we were brought into full\n view of the contrast between the two ways of looking at life which\n are characteristic respectively of what we called the healthy-minded,\n who need to be born only once, and of the sick souls, who must be\n twice-born in order to be happy. The result is two different\n conceptions of the universe of our experience. In the religion of the\n once-born the world is a sort of rectilinear or one-storied affair,\n whose accounts are kept in one denomination, whose parts have just\n the values which naturally they appear to have, and of which a simple\n algebraic sum of pluses and minuses will give the total worth.\n Happiness and religious peace consist in living on the plus side of\n the account. In the religion of the twice-born, on the other hand,\n the world is a double-storied mystery. Peace cannot be reached by the\n simple addition of pluses and elimination of minuses from life.\n Natural good is not simply insufficient in amount and transient,\n there lurks a falsity in its very being. Cancelled as it all is by\n death if not by earlier enemies, it gives no final balance, and can\n never be the thing intended for our lasting worship. It keeps us from\n our real good, rather; and renunciation and despair of it are our\n first step in the direction of the truth. There are two lives, the\n natural \u003cspan class=\"tei tei-pb\" id=\"page167\"\u003e[pg 167]\u003c/span\u003e\u003ca name=\n \"Pg167\" id=\"Pg167\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e and the spiritual, and\n we must lose the one before we can participate in the other.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn their extreme\n forms, of pure naturalism and pure salvationism, the two types are\n violently contrasted; though here as in most other current\n classifications, the radical extremes are somewhat ideal\n abstractions, and the concrete human beings whom we oftenest meet are\n intermediate varieties and mixtures. Practically, however, you all\n recognize the difference: you understand, for example, the disdain of\n the methodist convert for the mere sky-blue healthy-minded moralist;\n and you likewise enter into the aversion of the latter to what seems\n to him the diseased subjectivism of the Methodist, dying to live, as\n he calls it, and making of paradox and the inversion of natural\n appearances the essence of God\u0027s truth.\u003ca id=\"noteref_86\" name=\n \"noteref_86\" href=\"#note_86\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e86\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe psychological\n basis of the twice-born character seems to be a certain discordancy\n or heterogeneity in the native temperament of the subject, an\n incompletely unified moral and intellectual constitution.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHomo duplex, homo duplex!\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n Alphonse Daudet.\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThe first time\n that I perceived that I was two was at the death of my brother Henri,\n when my father cried out so dramatically,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe is dead, he is dead!\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eWhile\n my first self wept, my second self thought,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHow truly given was that cry, how fine it would be\n at the theatre.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI was then fourteen years\n old.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis horrible duality has often given me matter\n for reflection. Oh, this terrible second me, always seated whilst\n the other is on foot, acting, living, suffering, bestirring itself.\n This\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page168\"\u003e[pg\n 168]\u003c/span\u003e\u003ca name=\"Pg168\" id=\"Pg168\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003esecond me that I\n have never been able to intoxicate, to make shed tears, or put to\n sleep. And how it sees into things, and how it\n mocks!\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_87\" name=\"noteref_87\" href=\"#note_87\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e87\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eRecent works on\n the psychology of character have had much to say upon this\n point.\u003ca id=\"noteref_88\" name=\"noteref_88\" href=\n \"#note_88\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e88\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Some\n persons are born with an inner constitution which is harmonious and\n well balanced from the outset. Their impulses are consistent with one\n another, their will follows without trouble the guidance of their\n intellect, their passions are not excessive, and their lives are\n little haunted by regrets. Others are oppositely constituted; and are\n so in degrees which may vary from something so slight as to result in\n a merely odd or whimsical inconsistency, to a discordancy of which\n the consequences may be inconvenient in the extreme. Of the more\n innocent kinds of heterogeneity I find a good example in Mrs. Annie\n Besant\u0027s autobiography.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have ever been the queerest mixture of weakness\n and strength, and have paid heavily for the weakness. As a child I\n used to suffer tortures of shyness, and if my shoe-lace was untied\n would feel shamefacedly that every eye was fixed on the unlucky\n string; as a girl I would shrink away from strangers and think myself\n unwanted and unliked, so that I was full of eager gratitude to any\n one who noticed me kindly; as the young mistress of a house I was\n afraid of my servants, and would let careless work pass rather than\n bear the pain of reproving the ill-doer; when I have been lecturing\n and debating with no lack of spirit on the platform, I have preferred\n to go without what I wanted at the hotel rather than to ring and make\n the waiter fetch it. Combative on the platform in defense of any\n cause I cared for, I shrink from quarrel or disapproval in the house,\n and am a coward at heart in private while a good\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page169\"\u003e[pg 169]\u003c/span\u003e\u003ca name=\n \"Pg169\" id=\"Pg169\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003efighter in public. How often have I passed unhappy\n quarters of an hour screwing up my courage to find fault with some\n subordinate whom my duty compelled me to reprove, and how often\n have I jeered at myself for a fraud as the doughty platform\n combatant, when shrinking from blaming some lad or lass for doing\n their work badly. An unkind look or word has availed to make me\n shrink into myself as a snail into its shell, while, on the\n platform, opposition makes me speak my best.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_89\" name=\n \"noteref_89\" href=\"#note_89\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e89\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis amount of\n inconsistency will only count as amiable weakness; but a stronger\n degree of heterogeneity may make havoc of the subject\u0027s life. There\n are persons whose existence is little more than a series of zigzags,\n as now one tendency and now another gets the upper hand. Their spirit\n wars with their flesh, they wish for incompatibles, wayward impulses\n interrupt their most deliberate plans, and their lives are one long\n drama of repentance and of effort to repair misdemeanors and\n mistakes.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHeterogeneous\n personality has been explained as the result of inheritance—the\n traits of character of incompatible and antagonistic ancestors are\n supposed to be preserved alongside of each other.\u003ca id=\"noteref_90\"\n name=\"noteref_90\" href=\"#note_90\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e90\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e This\n explanation may pass for what it is worth—it certainly needs\n corroboration. But whatever the cause of heterogeneous personality\n may be, we find the extreme examples of it in the psychopathic\n temperament, of which I spoke in my first lecture. All writers about\n that temperament make the inner heterogeneity prominent in their\n descriptions. Frequently, indeed, it is only this trait that leads us\n to ascribe that temperament to a man at all. A \u003cspan class=\n \"tei tei-q\"\u003e“dégénéré supérieur”\u003c/span\u003e is simply a man of\n sensibility in many directions, who finds more difficulty than is\n common in \u003cspan class=\"tei tei-pb\" id=\"page170\"\u003e[pg\n 170]\u003c/span\u003e\u003ca name=\"Pg170\" id=\"Pg170\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n keeping his spiritual house in order and running his furrow straight,\n because his feelings and impulses are too keen and too discrepant\n mutually. In the haunting and insistent ideas, in the irrational\n impulses, the morbid scruples, dreads, and inhibitions which beset\n the psychopathic temperament when it is thoroughly pronounced, we\n have exquisite examples of heterogeneous personality. Bunyan had an\n obsession of the words, \u003cspan class=\"tei tei-q\"\u003e“Sell Christ for\n this, sell him for that, sell him, sell him!”\u003c/span\u003e which would run\n through his mind a hundred times together, until one day out of\n breath with retorting, \u003cspan class=\"tei tei-q\"\u003e“I will not, I will\n not,”\u003c/span\u003e he impulsively said, \u003cspan class=\"tei tei-q\"\u003e“Let him go\n if he will,”\u003c/span\u003e and this loss of the battle kept him in despair\n for over a year. The lives of the saints are full of such blasphemous\n obsessions, ascribed invariably to the direct agency of Satan. The\n phenomenon connects itself with the life of the subconscious self,\n so-called, of which we must ere-long speak more directly.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow in all of us,\n however constituted, but to a degree the greater in proportion as we\n are intense and sensitive and subject to diversified temptations, and\n to the greatest possible degree if we are decidedly psychopathic,\n does the normal evolution of character chiefly consist in the\n straightening out and unifying of the inner self. The higher and the\n lower feelings, the useful and the erring impulses, begin by being a\n comparative chaos within us—they must end by forming a stable system\n of functions in right subordination. Unhappiness is apt to\n characterize the period of order-making and struggle. If the\n individual be of tender conscience and religiously quickened, the\n unhappiness will take the form of moral remorse and compunction, of\n feeling inwardly vile and wrong, and of standing in false relations\n to the author of one\u0027s being and appointer of one\u0027s spiritual fate.\n This is the religious \u003cspan class=\"tei tei-pb\" id=\"page171\"\u003e[pg\n 171]\u003c/span\u003e\u003ca name=\"Pg171\" id=\"Pg171\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n melancholy and \u003cspan class=\"tei tei-q\"\u003e“conviction of sin”\u003c/span\u003e\n that have played so large a part in the history of Protestant\n Christianity. The man\u0027s interior is a battle-ground for what he feels\n to be two deadly hostile selves, one actual, the other ideal. As\n Victor Hugo makes his Mahomet say:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 0.90em; margin-top: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eJe suis\n le champ vil des sublimes combats:\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eTantôt l\u0027homme d\u0027en haut, et\n tantôt l\u0027homme d\u0027en bas;\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eEt le mal dans ma bouche avec le\n bien alterne,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eComme dans le désert le sable et la\n citerne.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWrong living,\n impotent aspirations; \u003cspan class=\"tei tei-q\"\u003e“What I would, that do\n I not; but what I hate, that do I,”\u003c/span\u003e as Saint Paul says;\n self-loathing, self-despair; an unintelligible and intolerable burden\n to which one is mysteriously the heir.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet me quote from\n some typical cases of discordant personality, with melancholy in the\n form of self-condemnation and sense of sin. Saint Augustine\u0027s case is\n a classic example. You all remember his half-pagan, half-Christian\n bringing up at Carthage, his emigration to Rome and Milan, his\n adoption of Manicheism and subsequent skepticism, and his restless\n search for truth and purity of life; and finally how, distracted by\n the struggle between the two souls in his breast, and ashamed of his\n own weakness of will, when so many others whom he knew and knew of\n had thrown off the shackles of sensuality and dedicated themselves to\n chastity and the higher life, he heard a voice in the garden say,\n \u003cspan class=\"tei tei-q\"\u003e“\u003cspan lang=\"la\" class=\"tei tei-foreign\"\n xml:lang=\"la\"\u003e\u003cspan style=\"font-style: italic\"\u003eSume,\n lege\u003c/span\u003e\u003c/span\u003e”\u003c/span\u003e (take and read), and opening the Bible at\n random, saw the text, \u003cspan class=\"tei tei-q\"\u003e“not in chambering and\n wantonness,”\u003c/span\u003e etc., which seemed directly sent to his address,\n and laid the inner storm to rest forever.\u003ca id=\"noteref_91\" name=\n \"noteref_91\" href=\"#note_91\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e91\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Augustine\u0027s psychological genius has \u003cspan class=\"tei tei-pb\" id=\n \"page172\"\u003e[pg 172]\u003c/span\u003e\u003ca name=\"Pg172\" id=\"Pg172\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e given an account of the trouble of having a\n divided self which has never been surpassed.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe new will which I began to have was not yet\n strong enough to overcome that other will, strengthened by long\n indulgence. So these two wills, one old, one new, one carnal, the\n other spiritual, contended with each other and disturbed my soul. I\n understood by my own experience what I had read,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eflesh lusteth\n against spirit, and spirit against flesh.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eIt\n was myself indeed in both the wills, yet more myself in that which\n I approved in myself than in that which I disapproved in myself.\n Yet it was through myself that habit had attained so fierce a\n mastery over me, because I had willingly come whither I willed not.\n Still bound to earth, I refused, O God, to fight on thy side, as\n much afraid to be freed from all bonds, as I ought to have feared\n being trammeled by them.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThus the thoughts by which I meditated upon thee\n were like the efforts of one who would awake, but being overpowered\n with sleepiness is soon asleep again. Often does a man when heavy\n sleepiness is on his limbs defer to shake it off, and though not\n approving it, encourage it; even so I was sure it was better to\n surrender to thy love than to yield to my own lusts, yet, though\n the former course convinced me, the latter pleased and held me\n bound. There was naught in me to answer thy call,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAwake, thou\n sleeper,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ebut only drawling, drowsy\n words,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ePresently;\n yes, presently; wait a little while.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eBut\n the\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003epresently\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehad\n no\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003epresent,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand\n the\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003elittle\n while\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003egrew long…. For I was afraid thou\n wouldst hear me too soon, and heal me at once of my disease of\n lust, which I wished to satiate rather than to see extinguished.\n With what lashes of words did I not scourge my own soul. Yet it\n shrank back; it refused, though it had no excuse to offer…. I\n said within myself:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eCome, let it\n be done now,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eand as\n I said it, I was on the point of the resolve. I all but did it, yet\n I did not do it. And I made another effort, and almost succeeded,\n yet I did not reach it, and did not grasp it, hesitating to die to\n death, and live to life; and the evil to which\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page173\"\u003e[pg 173]\u003c/span\u003e\u003ca name=\"Pg173\" id=\"Pg173\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eI was so\n wonted held me more than the better life I had not\n tried.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_92\" name=\"noteref_92\" href=\"#note_92\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e92\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere could be no\n more perfect description of the divided will, when the higher wishes\n lack just that last acuteness, that touch of explosive intensity, of\n dynamogenic quality (to use the slang of the psychologists), that\n enables them to burst their shell, and make irruption efficaciously\n into life and quell the lower tendencies forever. In a later lecture\n we shall have much to say about this higher excitability.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI find another\n good description of the divided will in the autobiography of Henry\n Alline, the Nova Scotian evangelist, of whose melancholy I read a\n brief account in my last lecture. The poor youth\u0027s sins were, as you\n will see, of the most harmless order, yet they interfered with what\n proved to be his truest vocation, so they gave him great\n distress.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI was now very moral in my life, but found no rest\n of conscience. I now began to be esteemed in young company, who knew\n nothing of my mind all this while, and their esteem began to be a\n snare to my soul, for I soon began to be fond of carnal mirth, though\n I still flattered myself that if I did not get drunk, nor curse, nor\n swear, there would be no sin in frolicking and carnal mirth, and I\n thought God would indulge young people with some (what I called\n simple or civil) recreation. I still kept a round of duties, and\n would not suffer myself to run into any open vices, and so got along\n very well in time of health and prosperity, but when I was distressed\n or threatened by sickness, death, or heavy storms of thunder, my\n religion would not do, and I found there was something wanting, and\n would begin to repent my going so much to frolics, but when the\n distress was over, the devil and my own wicked heart, with the\n solicitations of my associates, and my fondness for young\n company,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page174\"\u003e[pg\n 174]\u003c/span\u003e\u003ca name=\"Pg174\" id=\"Pg174\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewere such strong\n allurements, I would again give way, and thus I got to be very wild\n and rude, at the same time kept up my rounds of secret prayer and\n reading; but God, not willing I should destroy myself, still followed\n me with his calls, and moved with such power upon my conscience, that\n I could not satisfy myself with my diversions, and in the midst of my\n mirth sometimes would have such a sense of my lost and undone\n condition, that I would wish myself from the company, and after it\n was over, when I went home, would make many promises that I would\n attend no more on these frolics, and would beg forgiveness for hours\n and hours; but when I came to have the temptation again, I would give\n way: no sooner would I hear the music and drink a glass of wine, but\n I would find my mind elevated and soon proceed to any sort of\n merriment or diversion, that I thought was not debauched or openly\n vicious; but when I returned from my carnal mirth I felt as guilty as\n ever, and could sometimes not close my eyes for some hours after I\n had gone to my bed. I was one of the most unhappy creatures on\n earth.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSometimes I would leave the company (often\n speaking to the fiddler to cease from playing, as if I was tired),\n and go out and walk about crying and praying, as if my very heart\n would break, and beseeching God that he would not cut me off, nor\n give me up to hardness of heart. Oh, what unhappy hours and nights\n I thus wore away! When I met sometimes with merry companions, and\n my heart was ready to sink, I would labor to put on as cheerful a\n countenance as possible, that they might not distrust anything, and\n sometimes would begin some discourse with young men or young women\n on purpose, or propose a merry song, lest the distress of my soul\n would be discovered, or mistrusted, when at the same time I would\n then rather have been in a wilderness in exile, than with them or\n any of their pleasures or enjoyments. Thus for many months when I\n was in company, I would act the hypocrite and feign a merry heart,\n but at the same time would endeavor as much as I could to shun\n their company, oh wretched and unhappy mortal that I was!\n Everything I did, and wherever I went, I was still in a storm, and\n yet I continued to be the chief contriver and ringleader\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page175\"\u003e[pg 175]\u003c/span\u003e\u003ca name=\n \"Pg175\" id=\"Pg175\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eof the frolics for many months after; though it\n was a toil and torment to attend them; but the devil and my own\n wicked heart drove me about like a slave, telling me that I must do\n this and do that, and bear this and bear that, and turn here and\n turn there, to keep my credit up, and retain the esteem of my\n associates: and all this while I continued as strict as possible in\n my duties, and left no stone unturned to pacify my conscience,\n watching even against my thoughts, and praying continually wherever\n I went: for I did not think there was any sin in my conduct, when I\n was among carnal company, because I did not take any satisfaction\n there, but only followed it, I thought, for sufficient\n reasons.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBut still, all that I did or could do, conscience\n would roar night and day.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSaint Augustine\n and Alline both emerged into the smooth waters of inner unity and\n peace, and I shall next ask you to consider more closely some of the\n peculiarities of the process of unification, when it occurs. It may\n come gradually, or it may occur abruptly; it may come through altered\n feelings, or through altered powers of action; or it may come through\n new intellectual insights, or through experiences which we shall\n later have to designate as \u003cspan class=\"tei tei-q\"\u003e“mystical.”\u003c/span\u003e\n However it come, it brings a characteristic sort of relief; and never\n such extreme relief as when it is cast into the religious mould.\n Happiness! happiness! religion is only one of the ways in which men\n gain that gift. Easily, permanently, and successfully, it often\n transforms the most intolerable misery into the profoundest and most\n enduring happiness.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut to find\n religion is only one out of many ways of reaching unity; and the\n process of remedying inner incompleteness and reducing inner discord\n is a general psychological process, which may take place with any\n sort of mental material, and need not necessarily assume the\n religious form. In judging of the religious types of \u003cspan class=\n \"tei tei-pb\" id=\"page176\"\u003e[pg 176]\u003c/span\u003e\u003ca name=\"Pg176\" id=\"Pg176\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e regeneration which we are about to study,\n it is important to recognize that they are only one species of a\n genus that contains other types as well. For example, the new birth\n may be away from religion into incredulity; or it may be from moral\n scrupulosity into freedom and license; or it may be produced by the\n irruption into the individual\u0027s life of some new stimulus or passion,\n such as love, ambition, cupidity, revenge, or patriotic devotion. In\n all these instances we have precisely the same psychological form of\n event,—a firmness, stability, and equilibrium succeeding a period of\n storm and stress and inconsistency. In these non-religious cases the\n new man may also be born either gradually or suddenly.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe French\n philosopher Jouffroy has left an eloquent memorial of his own\n \u003cspan class=\"tei tei-q\"\u003e“counter-conversion,”\u003c/span\u003e as the\n transition from orthodoxy to infidelity has been well styled by Mr.\n Starbuck. Jouffroy\u0027s doubts had long harassed him; but he dates his\n final crisis from a certain night when his disbelief grew fixed and\n stable, and where the immediate result was sadness at the illusions\n he had lost.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI shall never forget that night of\n December,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ewrites Jouffroy,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ein which the veil that concealed from me my own\n incredulity was torn. I hear again my steps in that narrow naked\n chamber where long after the hour of sleep had come I had the habit\n of walking up and down. I see again that moon, half-veiled by clouds,\n which now and again illuminated the frigid window-panes. The hours of\n the night flowed on and I did not note their passage. Anxiously I\n followed my thoughts, as from layer to layer they descended towards\n the foundation of my consciousness, and, scattering one by one all\n the illusions which until then had screened its windings from my\n view, made them every moment more clearly visible.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eVainly I clung to these last beliefs as a\n shipwrecked sailor clings to the fragments of his vessel; vainly,\n frightened at the unknown void in which I was about to float, I\n turned with them\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page177\"\u003e[pg\n 177]\u003c/span\u003e\u003ca name=\"Pg177\" id=\"Pg177\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003etowards my\n childhood, my family, my country, all that was dear and sacred to\n me: the inflexible current of my thought was too strong,—parents,\n family, memory, beliefs, it forced me to let go of everything. The\n investigation went on more obstinate and more severe as it drew\n near its term, and did not stop until the end was reached. I knew\n then that in the depth of my mind nothing was left that stood\n erect.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis moment was a frightful one; and when towards\n morning I threw myself exhausted on my bed, I seemed to feel my\n earlier life, so smiling and so full, go out like a fire, and\n before me another life opened, sombre and unpeopled, where in\n future I must live alone, alone with my fatal thought which had\n exiled me thither, and which I was tempted to curse. The days which\n followed this discovery were the saddest of my\n life.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_93\" name=\"noteref_93\" href=\"#note_93\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e93\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page178\"\u003e[pg 178]\u003c/span\u003e\u003ca name=\n \"Pg178\" id=\"Pg178\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn John Foster\u0027s\n Essay on Decision of Character, there is an account of a case of\n sudden conversion to avarice, which is illustrative enough to\n quote:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eA young man, it appears,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewasted, in two or three years, a large patrimony in\n profligate revels with a number of worthless associates who called\n themselves his friends, and who, when his last means were exhausted,\n treated him of course with neglect or contempt. Reduced to absolute\n want, he one day went out of the house with an intention to put an\n end to his life; but wandering awhile almost unconsciously, he came\n to the brow of an eminence which overlooked what were lately his\n estates. Here he sat down, and remained fixed in thought a number of\n hours, at the end of which he sprang from the ground with a vehement,\n exulting emotion. He had formed his resolution, which was, that all\n these estates should be his again; he had formed his plan, too, which\n he instantly began to execute. He walked hastily forward, determined\n to seize the first opportunity, of however humble a kind, to gain any\n money, though it were ever so despicable a trifle, and resolved\n absolutely not to\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page179\"\u003e[pg\n 179]\u003c/span\u003e\u003ca name=\"Pg179\" id=\"Pg179\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003espend, if he could\n help it, a farthing of whatever he might obtain. The first thing that\n drew his attention was a heap of coals shot out of carts on the\n pavement before a house. He offered himself to shovel or wheel them\n into the place where they were to be laid, and was employed. He\n received a few pence for the labor; and then, in pursuance of the\n saving part of his plan, requested some small gratuity of meat and\n drink, which was given him. He then looked out for the next thing\n that might chance; and went, with indefatigable industry, through a\n succession of servile employments in different places, of longer and\n shorter duration, still scrupulous in avoiding, as far as possible,\n the expense of a penny. He promptly seized every opportunity which\n could advance his design, without regarding the meanness of\n occupation or appearance. By this method he had gained, after a\n considerable time, money enough to purchase in order to sell again a\n few cattle, of which he had taken pains to understand the value. He\n speedily but cautiously turned his first gains into second\n advantages; retained without a single deviation his extreme\n parsimony; and thus advanced by degrees into larger transactions and\n incipient wealth. I did not hear, or have forgotten, the continued\n course of his life, but the final result was, that he more than\n recovered his lost possessions, and died an inveterate miser, worth\n £60,000.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_94\" name=\"noteref_94\" href=\"#note_94\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e94\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page180\"\u003e[pg 180]\u003c/span\u003e\u003ca name=\n \"Pg180\" id=\"Pg180\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet me turn now to\n the kind of case, the religious case, namely, that immediately\n concerns us. Here is one of \u003cspan class=\"tei tei-pb\" id=\"page181\"\u003e[pg\n 181]\u003c/span\u003e\u003ca name=\"Pg181\" id=\"Pg181\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the\n simplest possible type, an account of the conversion to the\n systematic religion of healthy-mindedness of a man who must already\n have been naturally of the healthy-minded type. It shows how, when\n the fruit is ripe, a touch will make it fall.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMr. Horace\n Fletcher, in his little book called Menticulture, relates that a\n friend with whom he was talking of the self-control attained by the\n Japanese through their practice of the Buddhist discipline said:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“ \u003c/span\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eYou must first get rid of anger and\n worry.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBut,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esaid\n I,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eis that\n possible?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eYes,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003ereplied he;\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eit is possible to the Japanese, and ought to be\n possible to us.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOn my way back I could think of nothing else but\n the words\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eget rid, get\n rid\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e; and the idea must have continued to possess me\n during my sleeping hours, for the first consciousness in the\n morning brought back the same thought, with the revelation of a\n discovery, which framed itself into the reasoning,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eIf it is\n possible to get rid of anger and worry, why is it necessary to have\n them at all?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI felt the strength of the argument,\n and at once accepted the reasoning. The baby had discovered that it\n could walk. It would scorn to creep any longer.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eFrom the instant I realized that these cancer\n spots of worry and anger were removable, they left me. With the\n discovery of their weakness they were exorcised. From that time\n life has had an entirely different aspect.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAlthough from that moment the possibility and\n desirability of freedom from the depressing passions has been a\n reality to me, it took me some months to feel absolute security in\n my new position; but, as the usual occasions for worry and anger\n have presented themselves over and over again, and I have been\n unable to feel them in the slightest degree, I no longer dread or\n guard against them, and I am amazed at my increased energy and\n vigor of mind; at my strength to meet situations of all kinds, and\n at my disposition to love and appreciate\n everything.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have had occasion to travel more than ten\n thousand miles by rail since that morning. The same Pullman porter,\n conductor, hotel-waiter, peddler, book-agent, cabman, and\n others\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page182\"\u003e[pg\n 182]\u003c/span\u003e\u003ca name=\"Pg182\" id=\"Pg182\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewho were formerly\n a source of annoyance and irritation have been met, but I am not\n conscious of a single incivility. All at once the whole world has\n turned good to me. I have become, as it were, sensitive only to the\n rays of good.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI could recount many experiences which prove a\n brand-new condition of mind, but one will be sufficient. Without\n the slightest feeling of annoyance or impatience, I have seen a\n train that I had planned to take with a good deal of interested and\n pleasurable anticipation move out of the station without me,\n because my baggage did not arrive. The porter from the hotel came\n running and panting into the station just as the train pulled out\n of sight. When he saw me, he looked as if he feared a scolding, and\n began to tell of being blocked in a crowded street and unable to\n get out. When he had finished, I said to him:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt doesn\u0027t matter at all, you couldn\u0027t help it, so\n we will try again to-morrow. Here is your fee, I am sorry you had\n all this trouble in earning it.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThe\n look of surprise that came over his face was so filled with\n pleasure that I was repaid on the spot for the delay in my\n departure. Next day he would not accept a cent for the service, and\n he and I are friends for life.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eDuring the first weeks of my experience I was on\n guard only against worry and anger; but, in the mean time, having\n noticed the absence of the other depressing and dwarfing passions,\n I began to trace a relationship, until I was convinced that they\n are all growths from the two roots I have specified. I have felt\n the freedom now for so long a time that I am sure of my relation\n toward it; and I could no more harbor any of the thieving and\n depressing influences that once I nursed as a heritage of humanity\n than a fop would voluntarily wallow in a filthy\n gutter.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThere is no doubt in my mind that pure\n Christianity and pure Buddhism, and the Mental Sciences and all\n Religions, fundamentally teach what has been a discovery to me; but\n none of them have presented it in the light of a simple and easy\n process of elimination. At one time I wondered if the elimination\n would not yield to indifference and sloth. In my experience, the\n contrary is the result. I feel such an increased\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page183\"\u003e[pg 183]\u003c/span\u003e\u003ca name=\n \"Pg183\" id=\"Pg183\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003edesire to do something useful that it seems as if\n I were a boy again and the energy for play had returned. I could\n fight as readily as (and better than) ever, if there were occasion\n for it. It does not make one a coward. It can\u0027t, since fear is one\n of the things eliminated. I notice the absence of timidity in the\n presence of any audience. When a boy, I was standing under a tree\n which was struck by lightning, and received a shock from the\n effects of which I never knew exemption until I had dissolved\n partnership with worry. Since then, lightning and thunder have been\n encountered under conditions which would formerly have caused great\n depression and discomfort, without [my] experiencing a trace of\n either. Surprise is also greatly modified, and one is less liable\n to become startled by unexpected sights or\n noises.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAs far as I am individually concerned, I am not\n bothering myself at present as to what the results of this\n emancipated condition may be. I have no doubt that the perfect\n health aimed at by Christian Science may be one of the\n possibilities, for I note a marked improvement in the way my\n stomach does its duty in assimilating the food I give it to handle,\n and I am sure it works better to the sound of a song than under the\n friction of a frown. Neither am I wasting any of this precious time\n formulating an idea of a future existence or a future Heaven. The\n Heaven that I have within myself is as attractive as any that has\n been promised or that I can imagine; and I am willing to let the\n growth lead where it will, as long as the anger and their brood\n have no part in misguiding it.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_95\" name=\n \"noteref_95\" href=\"#note_95\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e95\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe older medicine\n used to speak of two ways, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003elysis\u003c/span\u003e\u003c/em\u003e and \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ecrisis\u003c/span\u003e\u003c/em\u003e,\n one gradual, the other abrupt, in which one might recover from a\n bodily disease. In the spiritual realm there are also two ways, one\n gradual, the other sudden, in which inner unification may occur.\n Tolstoy and Bunyan may again serve us as examples, examples, as it\n happens, of the gradual way, though it must be confessed at the\n outset that it is hard to follow these windings \u003cspan class=\n \"tei tei-pb\" id=\"page184\"\u003e[pg 184]\u003c/span\u003e\u003ca name=\"Pg184\" id=\"Pg184\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e of the hearts of others, and one feels\n that their words do not reveal their total secret.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHowe\u0027er this be,\n Tolstoy, pursuing his unending questioning, seemed to come to one\n insight after another. First he perceived that his conviction that\n life was meaningless took only this finite life into account. He was\n looking for the value of one finite term in that of another, and the\n whole result could only be one of those indeterminate equations in\n mathematics which end with 0=0. Yet this is as far as the reasoning\n intellect by itself can go, unless irrational sentiment or faith\n brings in the infinite. Believe in the infinite as common people do,\n and life grows possible again.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSince mankind has existed, wherever life has been,\n there also has been the faith that gave the possibility of living.\n Faith is the sense of life, that sense by virtue of which man does\n not destroy himself, but continues to live on. It is the force\n whereby we live. If Man did not believe that he must live for\n something, he would not live at all. The idea of an infinite God, of\n the divinity of the soul, of the union of men\u0027s actions with\n God—these are ideas elaborated in the infinite secret depths of human\n thought. They are ideas without which there would be no life, without\n which I myself,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003esaid Tolstoy,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewould not exist. I began to see that I had no right\n to rely on my individual reasoning and neglect these answers given by\n faith, for they are the only answers to the\n question.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYet how believe as\n the common people believe, steeped as they are in grossest\n superstition? It is impossible,—but yet their life! their life! It is\n normal. It is happy! It is an answer to the question!\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLittle by little,\n Tolstoy came to the settled conviction—he says it took him two years\n to arrive there—that his trouble had not been with life in general,\n not with the common life of common men, but with the life of the\n upper, intellectual, artistic classes, the life which he had\n \u003cspan class=\"tei tei-pb\" id=\"page185\"\u003e[pg 185]\u003c/span\u003e\u003ca name=\"Pg185\"\n id=\"Pg185\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e personally always led, the\n cerebral life, the life of conventionality, artificiality, and\n personal ambition. He had been living wrongly and must change. To\n work for animal needs, to abjure lies and vanities, to relieve common\n wants, to be simple, to believe in God, therein lay happiness\n again.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI remember,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eone day in\n early spring, I was alone in the forest, lending my ear to its\n mysterious noises. I listened, and my thought went back to what for\n these three years it always was busy with—the quest of God. But the\n idea of him, I said, how did I ever come by the\n idea?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd again there arose in me, with this thought,\n glad aspirations towards life. Everything in me awoke and received\n a meaning…. Why do I look farther? a voice within me asked. He is\n there: he, without whom one cannot live. To acknowledge God and to\n live are one and the same thing. God is what life is. Well, then!\n live, seek God, and there will be no life without\n him….\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAfter this, things cleared up within me and about\n me better than ever, and the light has never wholly died away. I\n was saved from suicide. Just how or when the change took place I\n cannot tell. But as insensibly and gradually as the force of life\n had been annulled within me, and I had reached my moral death-bed,\n just as gradually and imperceptibly did the energy of life come\n back. And what was strange was that this energy that came back was\n nothing new. It was my ancient juvenile force of faith, the belief\n that the sole purpose of my life was to be\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ebetter\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e. I gave up the life of the conventional world,\n recognizing it to be no life, but a parody on life, which its\n superfluities simply keep us from comprehending,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—and\n Tolstoy thereupon embraced the life of the peasants, and has felt\n right and happy, or at least relatively so, ever\n since.\u003c/span\u003e\u003ca id=\"noteref_96\" name=\"noteref_96\" href=\n \"#note_96\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e96\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs I interpret his\n melancholy, then, it was not merely an accidental vitiation of his\n humors, though it was doubtless also that. It was logically called\n for by the clash \u003cspan class=\"tei tei-pb\" id=\"page186\"\u003e[pg\n 186]\u003c/span\u003e\u003ca name=\"Pg186\" id=\"Pg186\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n between his inner character and his outer activities and aims.\n Although a literary artist, Tolstoy was one of those primitive oaks\n of men to whom the superfluities and insincerities, the cupidities,\n complications, and cruelties of our polite civilization are\n profoundly unsatisfying, and for whom the eternal veracities lie with\n more natural and animal things. His crisis was the getting of his\n soul in order, the discovery of its genuine habitat and vocation, the\n escape from falsehoods into what for him were ways of truth. It was a\n case of heterogeneous personality tardily and slowly finding its\n unity and level. And though not many of us can imitate Tolstoy, not\n having enough, perhaps, of the aboriginal human marrow in our bones,\n most of us may at least feel as if it might be better for us if we\n could.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBunyan\u0027s recovery\n seems to have been even slower. For years together he was alternately\n haunted with texts of Scripture, now up and now down, but at last\n with an ever growing relief in his salvation through the blood of\n Christ.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMy peace would be in and out twenty times a day;\n comfort now and trouble presently; peace now and before I could go a\n furlong as full of guilt and fear as ever heart could\n hold.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWhen a\n good text comes home to him,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003egave me good\n encouragement for the space of two or three\n hours\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e;\n or\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThis was a\n good day to me, I hope I shall not forget it\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e;\n or\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThe glory of\n these words was then so weighty on me that I was ready to swoon as\n I sat; yet not with grief and trouble, but with solid joy and\n peace\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e;\n or\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThis made a\n strange seizure on my spirit; it brought light with it, and\n commanded a silence in my heart of all those tumultuous thoughts\n that before did use, like masterless hell-hounds, to roar and\n bellow and make a hideous noise within me. It showed me that Jesus\n Christ had not quite forsaken and cast off my\n Soul.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSuch periods accumulate until he can write:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAnd\n now\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page187\"\u003e[pg\n 187]\u003c/span\u003e\u003ca name=\"Pg187\" id=\"Pg187\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eremained only the\n hinder part of the tempest, for the thunder was gone beyond me,\n only some drops would still remain, that now and then would fall\n upon me\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e;—and\n at last:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eNow did my\n chains fall off my legs indeed; I was loosed from my afflictions\n and irons; my temptations also fled away; so that from that time,\n those dreadful Scriptures of God left off to trouble me; now went I\n also home rejoicing, for the grace and love of God…. Now could I\n see myself in Heaven and Earth at once; in Heaven by my Christ, by\n my Head, by my Righteousness and Life, though on Earth by my body\n or person…. Christ was a precious Christ to my soul that night; I\n could scarce lie in my bed for joy and peace and triumph through\n Christ.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBunyan became a\n minister of the gospel, and in spite of his neurotic constitution,\n and of the twelve years he lay in prison for his non-conformity, his\n life was turned to active use. He was a peacemaker and doer of good,\n and the immortal Allegory which he wrote has brought the very spirit\n of religious patience home to English hearts.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut neither Bunyan\n nor Tolstoy could become what we have called healthy-minded. They had\n drunk too deeply of the cup of bitterness ever to forget its taste,\n and their redemption is into a universe two stories deep. Each of\n them realized a good which broke the effective edge of his sadness;\n yet the sadness was preserved as a minor ingredient in the heart of\n the faith by which it was overcome. The fact of interest for us is\n that as a matter of fact they could and did find \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esomething\u003c/span\u003e\u003c/em\u003e\n welling up in the inner reaches of their consciousness, by which such\n extreme sadness could be overcome. Tolstoy does well to talk of it as\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethat by\n which men live\u003c/span\u003e\u003c/em\u003e; for that is exactly what it is, a\n stimulus, an excitement, a faith, a force that re-infuses the\n positive willingness to live, even in full presence of the evil\n perceptions that erewhile made life seem unbearable. For Tolstoy\u0027s\n perceptions of evil \u003cspan class=\"tei tei-pb\" id=\"page188\"\u003e[pg\n 188]\u003c/span\u003e\u003ca name=\"Pg188\" id=\"Pg188\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n appear within their sphere to have remained unmodified. His later\n works show him implacable to the whole system of official values: the\n ignobility of fashionable life; the infamies of empire; the\n spuriousness of the church, the vain conceit of the professions; the\n meannesses and cruelties that go with great success; and every other\n pompous crime and lying institution of this world. To all patience\n with such things his experience has been for him a permanent ministry\n of death.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBunyan also leaves\n this world to the enemy.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI must first pass a sentence of\n death,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe says,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eupon everything that can properly be called a\n thing of this life, even to reckon myself, my wife, my children, my\n health, my enjoyments, and all, as dead to me, and myself as dead\n to them; to trust in God through Christ, as touching the world to\n come; and as touching this world, to count the grave my house, to\n make my bed in darkness, and to say to corruption, Thou art my\n father, and to the worm, Thou art my mother and sister…. The\n parting with my wife and my poor children hath often been to me as\n the pulling of my flesh from my bones, especially my poor blind\n child who lay nearer my heart than all I had besides. Poor child,\n thought I, what sorrow art thou like to have for thy portion in\n this world! Thou must be beaten, must beg, suffer hunger, cold,\n nakedness, and a thousand calamities, though I cannot now endure\n that the wind should blow upon thee. But yet I must venture you all\n with God, though it goeth to the quick to leave\n you.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_97\" name=\"noteref_97\" href=\"#note_97\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e97\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe \u003cspan class=\n \"tei tei-q\"\u003e“hue of resolution”\u003c/span\u003e is there, but the full flood\n of ecstatic liberation seems never to have poured over poor John\n Bunyan\u0027s soul.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese examples may\n suffice to acquaint us in a general way with the phenomenon\n technically called \u003cspan class=\"tei tei-q\"\u003e“Conversion.”\u003c/span\u003e In\n the next lecture I shall invite you to study its peculiarities and\n concomitants in some detail.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page189\"\u003e[pg 189]\u003c/span\u003e\u003ca name=\n \"Pg189\" id=\"Pg189\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ca name=\"toc15\" id=\"toc15\"\u003e\u003c/a\u003e \u003ca name=\"pdf16\" id=\"pdf16\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_IX\" id=\"Lecture_IX\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-bottom: 3.46em; margin-top: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture IX. Conversion.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo be converted,\n to be regenerated, to receive grace, to experience religion, to gain\n an assurance, are so many phrases which denote the process, gradual\n or sudden, by which a self hitherto divided, and consciously wrong\n inferior and unhappy, becomes unified and consciously right superior\n and happy, in consequence of its firmer hold upon religious\n realities. This at least is what conversion signifies in general\n terms, whether or not we believe that a direct divine operation is\n needed to bring such a moral change about.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBefore entering\n upon a minuter study of the process, let me enliven our understanding\n of the definition by a concrete example. I choose the quaint case of\n an unlettered man, Stephen H. Bradley, whose experience is related in\n a scarce American pamphlet.\u003ca id=\"noteref_98\" name=\"noteref_98\" href=\n \"#note_98\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e98\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI select this case\n because it shows how in these inner alterations one may find one\n unsuspected depth below another, as if the possibilities of character\n lay disposed in a series of layers or shells, of whose existence we\n have no premonitory knowledge.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBradley thought\n that he had been already fully converted at the age of fourteen.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI thought I saw the Saviour, by faith, in human\n shape, for about one second in the room, with arms extended,\n appearing\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page190\"\u003e[pg\n 190]\u003c/span\u003e\u003ca name=\"Pg190\" id=\"Pg190\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eto say to me, Come.\n The next day I rejoiced with trembling; soon after, my happiness was\n so great that I said that I wanted to die; this world had no place in\n my affections, as I knew of, and every day appeared as solemn to me\n as the Sabbath. I had an ardent desire that all mankind might feel as\n I did; I wanted to have them all love God supremely. Previous to this\n time I was very selfish and self-righteous; but now I desired the\n welfare of all mankind, and could with a feeling heart forgive my\n worst enemies, and I felt as if I should be willing to bear the\n scoffs and sneers of any person, and suffer anything for His sake, if\n I could be the means in the hands of God, of the conversion of one\n soul.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNine years later, in 1829, Mr. Bradley heard of a\n revival of religion that had begun in his neighborhood.\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eMany of the\n young converts,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe says,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewould come to me when in meeting and ask me if I\n had religion, and my reply generally was, I hope I have. This did\n not appear to satisfy them; they said they\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eknew they\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehad it. I requested them to pray for\n me, thinking with myself, that if I had not got religion now, after\n so long a time professing to be a Christian, that it was time I\n had, and hoped their prayers would be answered in my\n behalf.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne Sabbath, I went to hear the Methodist at the\n Academy. He spoke of the ushering in of the day of general\n judgment; and he set it forth in such a solemn and terrible manner\n as I never heard before. The scene of that day appeared to be\n taking place, and so awakened were all the powers of my mind that,\n like Felix, I trembled involuntarily on the bench where I was\n sitting, though I felt nothing at heart. The next day evening I\n went to hear him again. He took his text from Revelation:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAnd I saw the\n dead, small and great, stand before God.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eAnd\n he represented the terrors of that day in such a manner that it\n appeared as if it would melt the heart of stone. When he finished\n his discourse, an old gentleman turned to me and said,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThis is what\n I call preaching.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n thought the same; but my feelings were still unmoved by what he\n said, and I did not enjoy religion, but I believe he\n did.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI will now relate my experience of the power of\n the Holy Spirit which took place on the same night. Had any\n person\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page191\"\u003e[pg\n 191]\u003c/span\u003e\u003ca name=\"Pg191\" id=\"Pg191\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003etold me previous\n to this that I could have experienced the power of the Holy Spirit\n in the manner which I did, I could not have believed it, and should\n have thought the person deluded that told me so. I went directly\n home after the meeting, and when I got home I wondered what made me\n feel so stupid. I retired to rest soon after I got home, and felt\n indifferent to the things of religion until I began to be exercised\n by the Holy Spirit, which began in about five minutes after, in the\n following manner:—\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAt first, I began to feel my heart beat very quick\n all on a sudden, which made me at first think that perhaps\n something is going to ail me, though I was not alarmed, for I felt\n no pain. My heart increased in its beating, which soon convinced me\n that it was the Holy Spirit from the effect it had on me. I began\n to feel exceedingly happy and humble, and such a sense of\n unworthiness as I never felt before. I could not very well help\n speaking out, which I did, and said, Lord, I do not deserve this\n happiness, or words to that effect, while there was a stream\n (resembling air in feeling) came into my mouth and heart in a more\n sensible manner than that of drinking anything, which continued, as\n near as I could judge, five minutes or more, which appeared to be\n the cause of such a palpitation of my heart. It took complete\n possession of my soul, and I am certain that I desired the Lord,\n while in the midst of it, not to give me any more happiness, for it\n seemed as if I could not contain what I had got. My heart seemed as\n if it would burst, but it did not stop until I felt as if I was\n unutterably full of the love and grace of God. In the mean time\n while thus exercised, a thought arose in my mind, what can it mean?\n and all at once, as if to answer it, my memory became exceedingly\n clear, and it appeared to me just as if the New Testament was\n placed open before me, eighth chapter of Romans, and as light as if\n some candle lighted was held for me to read the 26th and 27th\n verses of that chapter, and I read these words:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe Spirit helpeth our infirmities with groanings\n which cannot be uttered.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eAnd\n all the time that my heart was a-beating, it made me groan like a\n person in distress, which was not very easy to stop, though I was\n in no pain at all, and my brother being in bed in\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page192\"\u003e[pg 192]\u003c/span\u003e\u003ca name=\n \"Pg192\" id=\"Pg192\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eanother room came and opened the door, and asked\n me if I had got the toothache. I told him no, and that he might get\n to sleep. I tried to stop. I felt unwilling to go to sleep myself,\n I was so happy, fearing I should lose it—thinking within\n myself\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 0.90em; margin-bottom: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan class=\n \"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eMy\n willing soul would stay\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 1.80em\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan class=\n \"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn such a frame as this.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003eAnd while I lay\n reflecting, after my heart stopped beating, feeling as if my soul\n was full of the Holy Spirit, I thought that perhaps there might be\n angels hovering round my bed. I felt just as if I wanted to\n converse with them, and finally I spoke, saying,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eO ye\n affectionate angels! how is it that ye can take so much interest in\n our welfare, and we take so little interest in our\n own.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eAfter this, with difficulty I got to\n sleep; and when I awoke in the morning my first thoughts were: What\n has become of my happiness? and, feeling a degree of it in my\n heart, I asked for more, which was given to me as quick as thought.\n I then got up to dress myself, and found to my surprise that I\n could but just stand. It appeared to me as if it was a little\n heaven upon earth. My soul felt as completely raised above the\n fears of death as of going to sleep; and like a bird in a cage, I\n had a desire, if it was the will of God, to get released from my\n body and to dwell with Christ, though willing to live to do good to\n others, and to warn sinners to repent. I went downstairs feeling as\n solemn as if I had lost all my friends, and thinking with myself,\n that I would not let my parents know it until I had first looked\n into the Testament. I went directly to the shelf and looked into\n it, at the eighth chapter of Romans, and every verse seemed to\n almost speak and to confirm it to be truly the Word of God, and as\n if my feelings corresponded with the meaning of the word. I then\n told my parents of it, and told them that I thought that they must\n see that when I spoke, that it was not my own voice, for it\n appeared so to me. My speech seemed entirely under the control of\n the Spirit within me; I do not mean that the words which I spoke\n were not my own, for they were. I thought that I was influenced\n similar to the Apostles on the day of Pentecost (with the exception\n of having power to give it to others, and doing\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page193\"\u003e[pg 193]\u003c/span\u003e\u003ca name=\"Pg193\" id=\"Pg193\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewhat they\n did). After breakfast I went round to converse with my neighbors on\n religion, which I could not have been hired to have done before\n this, and at their request I prayed with them, though I had never\n prayed in public before.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI now feel as if I had discharged my duty by\n telling the truth, and hope by the blessing of God, it may do some\n good to all who shall read it. He has fulfilled his promise in\n sending the Holy Spirit down into our hearts, or mine at least, and\n I now defy all the Deists and Atheists in the world to shake my\n faith in Christ.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for Mr.\n Bradley and his conversion, of the effect of which upon his later\n life we gain no information. Now for a minuter survey of the\n constituent elements of the conversion process.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf you open the\n chapter on Association, of any treatise on Psychology, you will read\n that a man\u0027s ideas, aims, and objects form diverse internal groups\n and systems, relatively independent of one another. Each \u003cspan class=\n \"tei tei-q\"\u003e“aim”\u003c/span\u003e which he follows awakens a certain specific\n kind of interested excitement, and gathers a certain group of ideas\n together in subordination to it as its associates; and if the aims\n and excitements are distinct in kind, their groups of ideas may have\n little in common. When one group is present and engrosses the\n interest, all the ideas connected with other groups may be excluded\n from the mental field. The President of the United States when, with\n paddle, gun, and fishing-rod, he goes camping in the wilderness for a\n vacation, changes his system of ideas from top to bottom. The\n presidential anxieties have lapsed into the background entirely; the\n official habits are replaced by the habits of a son of nature, and\n those who knew the man only as the strenuous magistrate would not\n \u003cspan class=\"tei tei-q\"\u003e“know him for the same person”\u003c/span\u003e if they\n saw him as the camper.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf now he should\n never go back, and never again \u003cspan class=\"tei tei-pb\" id=\n \"page194\"\u003e[pg 194]\u003c/span\u003e\u003ca name=\"Pg194\" id=\"Pg194\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e suffer political interests to gain dominion\n over him, he would be for practical intents and purposes a\n permanently transformed being. Our ordinary alterations of character,\n as we pass from one of our aims to another, are not commonly called\n transformations, because each of them is so rapidly succeeded by\n another in the reverse direction; but whenever one aim grows so\n stable as to expel definitively its previous rivals from the\n individual\u0027s life, we tend to speak of the phenomenon, and perhaps to\n wonder at it, as a \u003cspan class=\n \"tei tei-q\"\u003e“transformation.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese alternations\n are the completest of the ways in which a self may be divided. A less\n complete way is the simultaneous coexistence of two or more different\n groups of aims, of which one practically holds the right of way and\n instigates activity, whilst the others are only pious wishes, and\n never practically come to anything. Saint Augustine\u0027s aspirations to\n a purer life, in our last lecture, were for a while an example.\n Another would be the President in his full pride of office, wondering\n whether it were not all vanity, and whether the life of a\n wood-chopper were not the wholesomer destiny. Such fleeting\n aspirations are mere \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003evelleitates\u003c/span\u003e\u003c/span\u003e, whimsies. They exist\n on the remoter outskirts of the mind, and the real self of the man,\n the centre of his energies, is occupied with an entirely different\n system. As life goes on, there is a constant change of our interests,\n and a consequent change of place in our systems of ideas, from more\n central to more peripheral, and from more peripheral to more central\n parts of consciousness. I remember, for instance, that one evening\n when I was a youth, my father read aloud from a Boston newspaper that\n part of Lord Gifford\u0027s will which founded these four lectureships. At\n that time I did not think of being a teacher of philosophy: and what\n I listened to was as remote from my own life \u003cspan class=\"tei tei-pb\"\n id=\"page195\"\u003e[pg 195]\u003c/span\u003e\u003ca name=\"Pg195\" id=\"Pg195\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e as if it related to the planet Mars. Yet here I\n am, with the Gifford system part and parcel of my very self, and all\n my energies, for the time being, devoted to successfully identifying\n myself with it. My soul stands now planted in what once was for it a\n practically unreal object, and speaks from it as from its proper\n habitat and centre.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen I say\n \u003cspan class=\"tei tei-q\"\u003e“Soul,”\u003c/span\u003e you need not take me in the\n ontological sense unless you prefer to; for although ontological\n language is instinctive in such matters, yet Buddhists or Humians can\n perfectly well describe the facts in the phenomenal terms which are\n their favorites. For them the soul is only a succession of fields of\n consciousness: yet there is found in each field a part, or sub-field,\n which figures as focal and contains the excitement, and from which,\n as from a centre, the aim seems to be taken. Talking of this part, we\n involuntarily apply words of perspective to distinguish it from the\n rest, words like \u003cspan class=\"tei tei-q\"\u003e“here,”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“this,”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“now,”\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e“mine,”\u003c/span\u003e or \u003cspan class=\n \"tei tei-q\"\u003e“me”\u003c/span\u003e; and we ascribe to the other parts the\n positions \u003cspan class=\"tei tei-q\"\u003e“there,”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“then,”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“that,”\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e“his”\u003c/span\u003e or \u003cspan class=\n \"tei tei-q\"\u003e“thine,”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“it,”\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e“not me.”\u003c/span\u003e But a \u003cspan class=\n \"tei tei-q\"\u003e“here”\u003c/span\u003e can change to a \u003cspan class=\n \"tei tei-q\"\u003e“there,”\u003c/span\u003e and a \u003cspan class=\n \"tei tei-q\"\u003e“there”\u003c/span\u003e become a \u003cspan class=\n \"tei tei-q\"\u003e“here,”\u003c/span\u003e and what was \u003cspan class=\n \"tei tei-q\"\u003e“mine”\u003c/span\u003e and what was \u003cspan class=\"tei tei-q\"\u003e“not\n mine”\u003c/span\u003e change their places.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhat brings such\n changes about is the way in which emotional excitement alters. Things\n hot and vital to us to-day are cold to-morrow. It is as if seen from\n the hot parts of the field that the other parts appear to us, and\n from these hot parts personal desire and volition make their sallies.\n They are in short the centres of our dynamic energy, whereas the cold\n parts leave us indifferent and passive in proportion to their\n coldness.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhether such\n language be rigorously exact is for the present of no importance. It\n is exact enough, if you \u003cspan class=\"tei tei-pb\" id=\"page196\"\u003e[pg\n 196]\u003c/span\u003e\u003ca name=\"Pg196\" id=\"Pg196\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n recognize from your own experience the facts which I seek to\n designate by it.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow there may be\n great oscillation in the emotional interest, and the hot places may\n shift before one almost as rapidly as the sparks that run through\n burnt-up paper. Then we have the wavering and divided self we heard\n so much of in the previous lecture. Or the focus of excitement and\n heat, the point of view from which the aim is taken, may come to lie\n permanently within a certain system; and then, if the change be a\n religious one, we call it a \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003econversion\u003c/span\u003e\u003c/em\u003e, especially if it be by\n crisis, or sudden.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet us hereafter,\n in speaking of the hot place in a man\u0027s consciousness, the group of\n ideas to which he devotes himself, and from which he works, call it\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethe\n habitual centre of his personal energy\u003c/span\u003e\u003c/em\u003e. It makes a great\n difference to a man whether one set of his ideas, or another, be the\n centre of his energy; and it makes a great difference, as regards any\n set of ideas which he may possess, whether they become central or\n remain peripheral in him. To say that a man is \u003cspan class=\n \"tei tei-q\"\u003e“converted”\u003c/span\u003e means, in these terms, that religious\n ideas, previously peripheral in his consciousness, now take a central\n place, and that religious aims form the habitual centre of his\n energy.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow if you ask of\n psychology just \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehow\u003c/span\u003e\u003c/em\u003e the excitement shifts in a man\u0027s\n mental system, and \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewhy\u003c/span\u003e\u003c/em\u003e aims that were peripheral become\n at a certain moment central, psychology has to reply that although\n she can give a general description of what happens, she is unable in\n a given case to account accurately for all the single forces at work.\n Neither an outside observer nor the Subject who undergoes the process\n can explain fully how particular experiences are able to change one\u0027s\n centre of energy so decisively, or why they so often have to bide\n their hour to do so. We have a thought, or we perform an act,\n \u003cspan class=\"tei tei-pb\" id=\"page197\"\u003e[pg 197]\u003c/span\u003e\u003ca name=\"Pg197\"\n id=\"Pg197\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e repeatedly, but on a certain\n day the real meaning of the thought peals through us for the first\n time, or the act has suddenly turned into a moral impossibility. All\n we know is that there are dead feelings, dead ideas, and cold\n beliefs, and there are hot and live ones; and when one grows hot and\n alive within us, everything has to re-crystallize about it. We may\n say that the heat and liveliness mean only the \u003cspan class=\n \"tei tei-q\"\u003e“motor efficacy,”\u003c/span\u003e long deferred but now operative,\n of the idea; but such talk itself is only circumlocution, for whence\n the sudden motor efficacy? And our explanations then get so vague and\n general that one realizes all the more the intense individuality of\n the whole phenomenon.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the end we fall\n back on the hackneyed symbolism of a mechanical equilibrium. A mind\n is a system of ideas, each with the excitement it arouses, and with\n tendencies impulsive and inhibitive, which mutually check or\n reinforce one another. The collection of ideas alters by subtraction\n or by addition in the course of experience, and the tendencies alter\n as the organism gets more aged. A mental system may be undermined or\n weakened by this interstitial alteration just as a building is, and\n yet for a time keep upright by dead habit. But a new perception, a\n sudden emotional shock, or an occasion which lays bare the organic\n alteration, will make the whole fabric fall together; and then the\n centre of gravity sinks into an attitude more stable, for the new\n ideas that reach the centre in the rearrangement seem now to be\n locked there, and the new structure remains permanent.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFormed\n associations of ideas and habits are usually factors of retardation\n in such changes of equilibrium. New information, however acquired,\n plays an accelerating part in the changes; and the slow mutation of\n our instincts and propensities, under the \u003cspan class=\n \"tei tei-q\"\u003e“unimaginable touch \u003cspan class=\"tei tei-pb\" id=\n \"page198\"\u003e[pg 198]\u003c/span\u003e\u003ca name=\"Pg198\" id=\"Pg198\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e of time”\u003c/span\u003e has an enormous influence.\n Moreover, all these influences may work subconsciously or half\n unconsciously.\u003ca id=\"noteref_99\" name=\"noteref_99\" href=\n \"#note_99\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e99\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e And when\n you get a Subject in whom the subconscious life—of which I must speak\n more fully soon—is largely developed, and in whom motives habitually\n ripen in silence, you get a case of which you can never give a full\n account, and in which, both to the Subject and the onlookers, there\n may appear an element of marvel. Emotional occasions, especially\n violent ones, are extremely potent in precipitating mental\n rearrangements. The sudden and explosive ways in which love,\n jealousy, guilt, fear, remorse, or anger can seize upon one are known\n to everybody.\u003ca id=\"noteref_100\" name=\"noteref_100\" href=\n \"#note_100\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e100\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Hope,\n happiness, security, resolve, emotions characteristic of conversion,\n can be equally explosive. And emotions that come in this explosive\n way seldom leave things as they found them.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn his recent work\n on the Psychology of Religion, Professor Starbuck of California has\n shown by a statistical \u003cspan class=\"tei tei-pb\" id=\"page199\"\u003e[pg\n 199]\u003c/span\u003e\u003ca name=\"Pg199\" id=\"Pg199\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n inquiry how closely parallel in its manifestations the ordinary\n \u003cspan class=\"tei tei-q\"\u003e“conversion”\u003c/span\u003e which occurs in young\n people brought up in evangelical circles is to that growth into a\n larger spiritual life which is a normal phase of adolescence in every\n class of human beings. The age is the same, falling usually between\n fourteen and seventeen. The symptoms are the same,—sense of\n incompleteness and imperfection; brooding, depression, morbid\n introspection, and sense of sin; anxiety about the hereafter;\n distress over doubts, and the like. And the result is the same,—a\n happy relief and objectivity, as the confidence in self gets greater\n through the adjustment of the faculties to the wider outlook. In\n spontaneous religious awakening, apart from revivalistic examples,\n and in the ordinary storm and stress and moulting-time of\n adolescence, we also may meet with mystical experiences, astonishing\n the subjects by their suddenness, just as in revivalistic conversion.\n The analogy, in fact, is complete; and Starbuck\u0027s conclusion as to\n these ordinary youthful conversions would seem to be the only sound\n one: Conversion is in its essence a normal adolescent phenomenon,\n incidental to the passage from the child\u0027s small universe to the\n wider intellectual and spiritual life of maturity.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Theology,”\u003c/span\u003e says Dr. Starbuck, \u003cspan class=\n \"tei tei-q\"\u003e“takes the adolescent tendencies and builds upon them; it\n sees that the essential thing in adolescent growth is bringing the\n person out of childhood into the new life of maturity and personal\n insight. It accordingly brings those means to bear which will\n intensify the normal tendencies. It shortens up the period of\n duration of storm and stress.”\u003c/span\u003e The conversion phenomena of\n \u003cspan class=\"tei tei-q\"\u003e“conviction of sin”\u003c/span\u003e last, by this\n investigator\u0027s statistics, about one fifth as long as the periods of\n adolescent storm and stress phenomena of which he also got\n statistics, but they are very much more intense. \u003cspan class=\n \"tei tei-pb\" id=\"page200\"\u003e[pg 200]\u003c/span\u003e\u003ca name=\"Pg200\" id=\"Pg200\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e Bodily accompaniments, loss of sleep and\n appetite, for example, are much more frequent in them. \u003cspan class=\n \"tei tei-q\"\u003e“The essential distinction appears to be that conversion\n intensifies but shortens the period by bringing the person to a\n definite crisis.”\u003c/span\u003e\u003ca id=\"noteref_101\" name=\"noteref_101\" href=\n \"#note_101\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e101\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe conversions\n which Dr. Starbuck here has in mind are of course mainly those of\n very commonplace persons, kept true to a pre-appointed type by\n instruction, appeal, and example. The particular form which they\n affect is the result of suggestion and imitation.\u003ca id=\"noteref_102\"\n name=\"noteref_102\" href=\"#note_102\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e102\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e If they\n went through their growth-crisis in other faiths and other countries,\n although the essence of the change would be the same (since it is one\n in the main so inevitable), its accidents would be different. In\n Catholic lands, for example, and in our own Episcopalian sects, no\n such anxiety and conviction of sin is usual as in sects that\n encourage revivals. The sacraments being more relied on in these more\n strictly ecclesiastical bodies, the individual\u0027s personal acceptance\n of salvation needs less to be accentuated and led up\n to.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page201\"\u003e[pg 201]\u003c/span\u003e\u003ca name=\n \"Pg201\" id=\"Pg201\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut every\n imitative phenomenon must once have had its original, and I propose\n that for the future we keep as close as may be to the more first-hand\n and original forms of experience. These are more likely to be found\n in sporadic adult cases.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eProfessor Leuba,\n in a valuable article on the psychology of conversion,\u003ca id=\n \"noteref_103\" name=\"noteref_103\" href=\"#note_103\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e103\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n subordinates the theological aspect of the religious life almost\n entirely to its moral aspect. The religious sense he defines as\n \u003cspan class=\"tei tei-q\"\u003e“the feeling of un-wholeness, of moral\n imperfection, of sin, to use the technical word, accompanied by the\n yearning after the peace of unity.”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“The word \u003cspan class=\n \"tei tei-q\"\u003e‘religion,’\u003c/span\u003e ”\u003c/span\u003e he says, \u003cspan class=\n \"tei tei-q\"\u003e“is getting more and more to signify the conglomerate of\n desires and emotions springing from the sense of sin and its\n release”\u003c/span\u003e; and he gives a large number of examples, in which\n the sin ranges from drunkenness to spiritual pride, to show that the\n sense of it may beset one and crave relief as urgently as does the\n anguish of the sickened flesh or any form of physical misery.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eUndoubtedly this\n conception covers an immense number of cases. A good one to use as an\n example is that of Mr. S. H. Hadley, who after his conversion became\n an active and useful rescuer of drunkards in New York. His experience\n runs as follows:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne Tuesday evening I sat in a saloon in Harlem, a\n homeless, friendless, dying drunkard. I had pawned or sold everything\n that would bring a drink. I could not sleep unless I was dead drunk.\n I had not eaten for days, and for four nights preceding I had\n suffered with delirium tremens, or the horrors, from midnight till\n morning. I had often said,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI will never be a tramp. I will never be cornered,\n for when that time comes, if ever it comes, I will find a home in\n the bottom of the river.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eBut\n the Lord so ordered it that when that time did come I was\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page202\"\u003e[pg 202]\u003c/span\u003e\u003ca name=\n \"Pg202\" id=\"Pg202\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003enot able to walk one quarter of the way to the\n river. As I sat there thinking, I seemed to feel some great and\n mighty presence. I did not know then what it was. I did learn\n afterwards that it was Jesus, the sinner\u0027s friend. I walked up to\n the bar and pounded it with my fist till I made the glasses rattle.\n Those who stood by drinking looked on with scornful curiosity. I\n said I would never take another drink, if I died on the street, and\n really I felt as though that would happen before morning. Something\n said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eIf you want\n to keep this promise, go and have yourself locked\n up.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eI went to the nearest station-house and had myself\n locked up.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI was placed in a narrow cell, and it seemed as\n though all the demons that could find room came in that place with\n me. This was not all the company I had, either. No, praise the\n Lord; that dear Spirit that came to me in the saloon was present,\n and said, Pray. I did pray, and though I did not feel any great\n help, I kept on praying. As soon as I was able to leave my cell I\n was taken to the police court and remanded back to the cell. I was\n finally released, and found my way to my brother\u0027s house, where\n every care was given me. While lying in bed the admonishing Spirit\n never left me, and when I arose the following Sabbath morning I\n felt that day would decide my fate, and toward evening it came into\n my head to go to Jerry M\u0027Auley\u0027s Mission. I went. The house was\n packed, and with great difficulty I made my way to the space near\n the platform. There I saw the apostle to the drunkard and the\n outcast—that man of God, Jerry M\u0027Auley. He rose, and amid deep\n silence told his experience. There was a sincerity about this man\n that carried conviction with it, and I found myself saying,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI wonder if\n God can save\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eme\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n listened to the testimony of twenty-five or thirty persons, every\n one of whom had been saved from rum, and I made up my mind that I\n would be saved or die right there. When the invitation was given, I\n knelt down with a crowd of drunkards. Jerry made the first prayer.\n Then Mrs. M\u0027Auley prayed fervently for us. Oh, what a conflict was\n going on for my poor soul! A blessed whisper said,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eCome\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e; the\n devil said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eBe\n careful.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI halted but a moment, and then, with\n a breaking heart, I said,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eDear\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page203\"\u003e[pg 203]\u003c/span\u003e\u003ca name=\"Pg203\" id=\"Pg203\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eJesus, can you\n help me?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eNever with mortal tongue can I\n describe that moment. Although up to that moment my soul had been\n filled with indescribable gloom, I felt the glorious brightness of\n the noonday sun shine into my heart. I felt I was a free man. Oh,\n the precious feeling of safety, of freedom, of resting on Jesus! I\n felt that Christ with all his brightness and power had come into my\n life; that, indeed, old things had passed away and all things had\n become new.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eFrom that moment till now I have never wanted a\n drink of whiskey, and I have never seen money enough to make me\n take one. I promised God that night that if he would take away the\n appetite for strong drink, I would work for him all my life. He has\n done his part, and I have been trying to do\n mine.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_104\" name=\"noteref_104\" href=\"#note_104\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e104\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDr. Leuba rightly\n remarks that there is little doctrinal theology in such an\n experience, which starts with the absolute need of a higher helper,\n and ends with the sense that he has helped us. He gives other cases\n of drunkards\u0027 conversions which are purely ethical, containing, as\n recorded, no theological beliefs whatever. John B. Gough\u0027s case, for\n instance, is practically, says Dr. Leuba, the conversion of an\n atheist—neither God nor Jesus being mentioned.\u003ca id=\"noteref_105\"\n name=\"noteref_105\" href=\"#note_105\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e105\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But in\n spite of the importance of this type of regeneration, with little or\n no intellectual readjustment, this writer surely makes it too\n exclusive. It corresponds to the subjectively centred form of morbid\n melancholy, of which Bunyan and Alline were examples. But we saw in\n our seventh lecture that there are objective forms of melancholy\n also, in which the lack of rational \u003cspan class=\"tei tei-pb\" id=\n \"page204\"\u003e[pg 204]\u003c/span\u003e\u003ca name=\"Pg204\" id=\"Pg204\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e meaning of the universe, and of life anyhow, is\n the burden that weighs upon one—you remember Tolstoy\u0027s case.\u003ca id=\n \"noteref_106\" name=\"noteref_106\" href=\"#note_106\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e106\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e So\n there are distinct elements in conversion, and their relations to\n individual lives deserve to be discriminated.\u003ca id=\"noteref_107\"\n name=\"noteref_107\" href=\"#note_107\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e107\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSome persons, for\n instance, never are, and possibly never under any circumstances could\n be, converted. Religious ideas cannot become the centre of their\n spiritual energy. They may be excellent persons, servants of God in\n practical ways, but they are not children of his kingdom. They are\n either incapable of imagining the invisible; or else, in the language\n of devotion, they are life-long subjects of \u003cspan class=\n \"tei tei-q\"\u003e“barrenness”\u003c/span\u003e and \u003cspan class=\n \"tei tei-q\"\u003e“dryness.”\u003c/span\u003e Such inaptitude for religious faith may\n in some cases be intellectual in its origin. Their religious\n faculties may be checked in their natural tendency to expand, by\n beliefs about the world that are inhibitive, the pessimistic and\n materialistic beliefs, for example, within which so many good souls,\n who in former times would have freely indulged their religious\n propensities, find themselves nowadays, as it were, frozen; or the\n agnostic vetoes upon faith as something weak and shameful, under\n which so many of us to-day lie cowering, afraid to use our instincts.\n In many persons such inhibitions are never overcome. To the end of\n their days they refuse to believe, their personal energy never gets\n to its religious centre, and the latter remains inactive in\n perpetuity.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn other persons\n the trouble is profounder. There are men anæsthetic on the religious\n side, deficient in that \u003cspan class=\"tei tei-pb\" id=\"page205\"\u003e[pg\n 205]\u003c/span\u003e\u003ca name=\"Pg205\" id=\"Pg205\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n category of sensibility. Just as a bloodless organism can never, in\n spite of all its goodwill, attain to the reckless \u003cspan class=\n \"tei tei-q\"\u003e“animal spirits”\u003c/span\u003e enjoyed by those of sanguine\n temperament; so the nature which is spiritually barren may admire and\n envy faith in others, but can never compass the enthusiasm and peace\n which those who are temperamentally qualified for faith enjoy. All\n this may, however, turn out eventually to have been a matter of\n temporary inhibition. Even late in life some thaw, some release may\n take place, some bolt be shot back in the barrenest breast, and the\n man\u0027s hard heart may soften and break into religious feeling. Such\n cases more than any others suggest the idea that sudden conversion is\n by miracle. So long as they exist, we must not imagine ourselves to\n deal with irretrievably fixed classes.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow there are two\n forms of mental occurrence in human beings, which lead to a striking\n difference in the conversion process, a difference to which Professor\n Starbuck has called attention. You know how it is when you try to\n recollect a forgotten name. Usually you help the recall by working\n for it, by mentally running over the places, persons, and things with\n which the word was connected. But sometimes this effort fails: you\n feel then as if the harder you tried the less hope there would be, as\n though the name were \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ejammed\u003c/span\u003e\u003c/em\u003e, and pressure in its\n direction only kept it all the more from rising. And then the\n opposite expedient often succeeds. Give up the effort entirely; think\n of something altogether different, and in half an hour the lost name\n comes sauntering into your mind, as Emerson says, as carelessly as if\n it had never been invited. Some hidden process was started in you by\n the effort, which went on after the effort ceased, and made the\n result come as if it came spontaneously. \u003cspan class=\"tei tei-pb\" id=\n \"page206\"\u003e[pg 206]\u003c/span\u003e\u003ca name=\"Pg206\" id=\"Pg206\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e A certain music teacher, says Dr. Starbuck,\n says to her pupils after the thing to be done has been clearly\n pointed out, and unsuccessfully attempted: \u003cspan class=\n \"tei tei-q\"\u003e“Stop trying and it will do itself!”\u003c/span\u003e\u003ca id=\n \"noteref_108\" name=\"noteref_108\" href=\"#note_108\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e108\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere is thus a\n conscious and voluntary way and an involuntary and unconscious way in\n which mental results may get accomplished; and we find both ways\n exemplified in the history of conversion, giving us two types, which\n Starbuck calls the \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003evolitional type\u003c/span\u003e\u003c/em\u003e and the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003etype by\n self-surrender\u003c/span\u003e\u003c/em\u003e respectively.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the volitional\n type the regenerative change is usually gradual, and consists in the\n building up, piece by piece, of a new set of moral and spiritual\n habits. But there are always critical points here at which the\n movement forward seems much more rapid. This psychological fact is\n abundantly illustrated by Dr. Starbuck. Our education in any\n practical accomplishment proceeds apparently by jerks and starts,\n just as the growth of our physical bodies does.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAn athlete … sometimes awakens suddenly to an\n understanding of the fine points of the game and to a real enjoyment\n of it, just as the convert awakens to an appreciation of religion. If\n he keeps on engaging in the sport, there may come a day when all at\n once the game plays itself through him—when he loses himself in some\n great contest. In the same way, a musician may suddenly reach a point\n at which pleasure in the technique of the art entirely falls away,\n and in some moment of inspiration he becomes the instrument through\n which music flows. The writer has chanced to hear two different\n married persons, both of whose wedded lives had been beautiful from\n the beginning, relate that not until a year or more after marriage\n did they awake to the full blessedness of married life. So it is with\n the religious experience of these persons we are\n studying.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_109\" name=\"noteref_109\" href=\"#note_109\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e109\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page207\"\u003e[pg 207]\u003c/span\u003e\u003ca name=\n \"Pg207\" id=\"Pg207\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe shall erelong\n hear still more remarkable illustrations of subconsciously maturing\n processes eventuating in results of which we suddenly grow conscious.\n Sir William Hamilton and Professor Laycock of Edinburgh were among\n the first to call attention to this class of effects; but Dr.\n Carpenter first, unless I am mistaken, introduced the term\n \u003cspan class=\"tei tei-q\"\u003e“unconscious cerebration,”\u003c/span\u003e which has\n since then been a popular phrase of explanation. The facts are now\n known to us far more extensively than he could know them, and the\n adjective \u003cspan class=\"tei tei-q\"\u003e“unconscious,”\u003c/span\u003e being for\n many of them almost certainly a misnomer, is better replaced by the\n vaguer term \u003cspan class=\"tei tei-q\"\u003e“subconscious”\u003c/span\u003e or\n \u003cspan class=\"tei tei-q\"\u003e“subliminal.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOf the volitional\n type of conversion it would be easy to give examples,\u003ca id=\n \"noteref_110\" name=\"noteref_110\" href=\"#note_110\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e110\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e but\n they are as a rule less interesting \u003cspan class=\"tei tei-pb\" id=\n \"page208\"\u003e[pg 208]\u003c/span\u003e\u003ca name=\"Pg208\" id=\"Pg208\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e than those of the self-surrender type, in which\n the subconscious effects are more abundant and often startling. I\n will therefore hurry to the latter, the more so because the\n difference between the two types is after all not radical. Even in\n the most voluntarily built-up sort of regeneration there are passages\n of partial self-surrender interposed; and in the great majority of\n all cases, when the will has done its uttermost towards bringing one\n close to the complete unification aspired after, it seems that the\n very last step must be left to other forces and performed without the\n help of its activity. In other words, self-surrender becomes then\n indispensable. \u003cspan class=\"tei tei-q\"\u003e“The personal will,”\u003c/span\u003e\n says Dr. Starbuck, \u003cspan class=\"tei tei-q\"\u003e“must be given up. In many\n cases relief persistently refuses to come until the person ceases to\n resist, or to make an effort in the direction he desires to\n go.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had said I would not give up; but when my will was\n broken, it was all over,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n one of Starbuck\u0027s correspondents.—Another says:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI simply said:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLord, I have done all I can; I leave the whole\n matter with Thee;\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand immediately there came to me a great\n peace.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—Another:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAll at once\n it occurred to me that I might be saved, too, if I would stop\n trying to do it all myself, and follow Jesus: somehow I lost my\n load.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—Another:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI finally\n ceased to resist, and gave myself up, though it was a hard\n struggle. Gradually the feeling came over me that I had done my\n part, and God was willing to do his.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_111\" name=\n \"noteref_111\" href=\"#note_111\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e111\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003e—\u003c/span\u003e\u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eLord,\n Thy will be done; damn or save!\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ecries\n John Nelson,\u003c/span\u003e\u003ca id=\"noteref_112\" name=\"noteref_112\" href=\n \"#note_112\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e112\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eexhausted with the anxious struggle to\n escape damnation; and at that moment his soul was filled with\n peace.\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page209\"\u003e[pg 209]\u003c/span\u003e\u003ca name=\n \"Pg209\" id=\"Pg209\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDr. Starbuck gives\n an interesting, and it seems to me a true, account—so far as\n conceptions so schematic can claim truth at all—of the reasons why\n self-surrender at the last moment should be so indispensable. To\n begin with, there are two things in the mind of the candidate for\n conversion: first, the present incompleteness or wrongness, the\n \u003cspan class=\"tei tei-q\"\u003e“sin”\u003c/span\u003e which he is eager to escape\n from; and, second, the positive ideal which he longs to compass. Now\n with most of us the sense of our present wrongness is a far more\n distinct piece of our consciousness than is the imagination of any\n positive ideal we can aim at. In a majority of cases, indeed, the\n \u003cspan class=\"tei tei-q\"\u003e“sin”\u003c/span\u003e almost exclusively engrosses the\n attention, so that conversion is \u003cspan class=\"tei tei-q\"\u003e“\u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ea process of\n struggling away from sin rather than of striving towards\n righteousness\u003c/span\u003e\u003c/em\u003e.”\u003c/span\u003e\u003ca id=\"noteref_113\" name=\n \"noteref_113\" href=\"#note_113\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e113\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e A man\u0027s\n conscious wit and will, so far as they strain towards the ideal, are\n aiming at something only dimly and inaccurately imagined. Yet all the\n while the forces of mere organic ripening within him are going on\n towards their own prefigured result, and his conscious strainings are\n letting loose subconscious allies behind the scenes, which in their\n way work towards rearrangement; and the rearrangement towards which\n all these deeper forces tend is pretty surely definite, and\n definitely different from what he consciously conceives and\n determines. It may consequently be actually interfered with\n (\u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ejammed\u003c/span\u003e\u003c/em\u003e, as it were, like the lost\n word when we seek too energetically to recall it), by his voluntary\n efforts slanting from the true direction.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eStarbuck seems to\n put his finger on the root of the matter when he says that to\n exercise the personal will is still to live in the region where the\n imperfect self is the thing most emphasized. Where, on the contrary,\n the subconscious forces take the lead, it is more probably\n \u003cspan class=\"tei tei-pb\" id=\"page210\"\u003e[pg 210]\u003c/span\u003e\u003ca name=\"Pg210\"\n id=\"Pg210\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the better self \u003cspan lang=\n \"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ein posse\u003c/span\u003e\u003c/span\u003e which directs the\n operation. Instead of being clumsily and vaguely aimed at from\n without, it is then itself the organizing centre. What then must the\n person do? \u003cspan class=\"tei tei-q\"\u003e“He must relax,”\u003c/span\u003e says Dr.\n Starbuck,—\u003cspan class=\"tei tei-q\"\u003e“that is, he must fall back on the\n larger Power that makes for righteousness, which has been welling up\n in his own being, and let it finish in its own way the work it has\n begun…. The act of yielding, in this point of view, is giving one\u0027s\n self over to the new life, making it the centre of a new personality,\n and living, from within, the truth of it which had before been viewed\n objectively.”\u003c/span\u003e\u003ca id=\"noteref_114\" name=\"noteref_114\" href=\n \"#note_114\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e114\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Man\u0027s extremity is God\u0027s opportunity”\u003c/span\u003e is the\n theological way of putting this fact of the need of self-surrender;\n whilst the physiological way of stating it would be, \u003cspan class=\n \"tei tei-q\"\u003e“Let one do all in one\u0027s power, and one\u0027s nervous system\n will do the rest.”\u003c/span\u003e Both statements acknowledge the same\n fact.\u003ca id=\"noteref_115\" name=\"noteref_115\" href=\n \"#note_115\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e115\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo state it in\n terms of our own symbolism: When the new centre of personal energy\n has been subconsciously incubated so long as to be just ready to open\n into flower, \u003cspan class=\"tei tei-q\"\u003e“hands off”\u003c/span\u003e is the only\n word for us, it must burst forth unaided!\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe have used the\n vague and abstract language of psychology. But since, in any terms,\n the crisis described is the throwing of our conscious selves upon the\n mercy of powers which, whatever they may be, are more ideal than we\n are actually, and make for our redemption, you see why self-surrender\n has been and always must be regarded as the vital turning-point of\n the religious life, so far as the religious life is spiritual and no\n affair of outer works and ritual and sacraments. One may say that the\n whole development of Christianity in inwardness \u003cspan class=\n \"tei tei-pb\" id=\"page211\"\u003e[pg 211]\u003c/span\u003e\u003ca name=\"Pg211\" id=\"Pg211\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e has consisted in little more than the\n greater and greater emphasis attached to this crisis of\n self-surrender. From Catholicism to Lutheranism, and then to\n Calvinism; from that to Wesleyanism; and from this, outside of\n technical Christianity altogether, to pure \u003cspan class=\n \"tei tei-q\"\u003e“liberalism”\u003c/span\u003e or transcendental idealism, whether\n or not of the mind-cure type, taking in the mediæval mystics, the\n quietists, the pietists, and quakers by the way, we can trace the\n stages of progress towards the idea of an immediate spiritual help,\n experienced by the individual in his forlornness and standing in no\n essential need of doctrinal apparatus or propitiatory machinery.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePsychology and\n religion are thus in perfect harmony up to this point, since both\n admit that there are forces seemingly outside of the conscious\n individual that bring redemption to his life. Nevertheless\n psychology, defining these forces as \u003cspan class=\n \"tei tei-q\"\u003e“subconscious,”\u003c/span\u003e and speaking of their effects as\n due to \u003cspan class=\"tei tei-q\"\u003e“incubation,”\u003c/span\u003e or \u003cspan class=\n \"tei tei-q\"\u003e“cerebration,”\u003c/span\u003e implies that they do not transcend\n the individual\u0027s personality; and herein she diverges from Christian\n theology, which insists that they are direct supernatural operations\n of the Deity. I propose to you that we do not yet consider this\n divergence final, but leave the question for a while in\n abeyance—continued inquiry may enable us to get rid of some of the\n apparent discord.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eRevert, then, for\n a moment more to the psychology of self-surrender.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen you find a\n man living on the ragged edge of his consciousness, pent in to his\n sin and want and incompleteness, and consequently inconsolable, and\n then simply tell him that all is well with him, that he must stop his\n worry, break with his discontent, and give up his anxiety, you seem\n to him to come with pure absurdities. The \u003cspan class=\"tei tei-pb\"\n id=\"page212\"\u003e[pg 212]\u003c/span\u003e\u003ca name=\"Pg212\" id=\"Pg212\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e only positive consciousness he has tells him\n that all is \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003enot\u003c/span\u003e\u003c/em\u003e well, and the better way you\n offer sounds simply as if you proposed to him to assert cold-blooded\n falsehoods. \u003cspan class=\"tei tei-q\"\u003e“The will to believe”\u003c/span\u003e\n cannot be stretched as far as that. We can make ourselves more\n faithful to a belief of which we have the rudiments, but we cannot\n create a belief out of whole cloth when our perception actively\n assures us of its opposite. The better mind proposed to us comes in\n that case in the form of a pure negation of the only mind we have,\n and we cannot actively will a pure negation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere are only two\n ways in which it is possible to get rid of anger, worry, fear,\n despair, or other undesirable affections. One is that an opposite\n affection should overpoweringly break over us, and the other is by\n getting so exhausted with the struggle that we have to stop,—so we\n drop down, give up, and \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003edon\u0027t care\u003c/span\u003e\u003c/em\u003e any longer. Our emotional\n brain-centres strike work, and we lapse into a temporary apathy. Now\n there is documentary proof that this state of temporary exhaustion\n not infrequently forms part of the conversion crisis. So long as the\n egoistic worry of the sick soul guards the door, the expansive\n confidence of the soul of faith gains no presence. But let the former\n faint away, even but for a moment, and the latter can profit by the\n opportunity, and, having once acquired possession, may retain it.\n Carlyle\u0027s Teufelsdröckh passes from the everlasting No to the\n everlasting Yes through a \u003cspan class=\"tei tei-q\"\u003e“Centre of\n Indifference.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet me give you a\n good illustration of this feature in the conversion process. That\n genuine saint, David Brainerd, describes his own crisis in the\n following words:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne morning, while I was walking in a solitary place\n as usual, I at once saw that all my contrivances and projects to\n effect or procure deliverance and salvation for myself were utterly\n in\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page213\"\u003e[pg\n 213]\u003c/span\u003e\u003ca name=\"Pg213\" id=\"Pg213\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003evain; I was brought\n quite to a stand, as finding myself totally lost. I saw that it was\n forever impossible for me to do anything towards helping or\n delivering myself, that I had made all the pleas I ever could have\n made to all eternity; and that all my pleas were vain, for I saw that\n self-interest had led me to pray, and that I had never once prayed\n from any respect to the glory of God. I saw that there was no\n necessary connection between my prayers and the bestowment of divine\n mercy; that they laid not the least obligation upon God to bestow his\n grace upon me; and that there was no more virtue or goodness in them\n than there would be in my paddling with my hand in the water. I saw\n that I had been heaping up my devotions before God, fasting, praying,\n etc., pretending, and indeed really thinking sometimes that I was\n aiming at the glory of God; whereas I never once truly intended it,\n but only my own happiness. I saw that as I had never done anything\n for God, I had no claim on anything from him but perdition, on\n account of my hypocrisy and mockery. When I saw evidently that I had\n regard to nothing but self-interest, then my duties appeared a vile\n mockery and a continual course of lies, for the whole was nothing but\n self-worship, and an horrid abuse of God.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI continued, as I remember, in this state of mind,\n from Friday morning till the Sabbath evening following (July 12,\n 1739), when I was walking again in the same solitary place. Here,\n in a mournful melancholy state\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eI\n was attempting to pray; but found no heart to engage in that or any\n other duty; my former concern, exercise, and religious affections\n were now gone. I thought that the Spirit of God had quite left me;\n but still was not distressed; yet disconsolate, as if there was\n nothing in heaven or earth could make me happy. Having been thus\n endeavoring to pray—though, as I thought, very stupid and\n senseless\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e—for near half an\n hour; then, as I was walking in a thick grove, unspeakable glory\n seemed to open to the apprehension of my soul. I do not mean any\n external brightness, nor any imagination of a body of light, but it\n was a new inward apprehension or view that I had of God, such as I\n never had before, nor anything which had the least resemblance to\n it. I had no particular apprehension of any one person in\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page214\"\u003e[pg 214]\u003c/span\u003e\u003ca name=\n \"Pg214\" id=\"Pg214\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethe Trinity, either the Father, the Son, or the\n Holy Ghost; but it appeared to be Divine glory. My soul rejoiced\n with joy unspeakable, to see such a God, such a glorious Divine\n Being; and I was inwardly pleased and satisfied that he should be\n God over all for ever and ever. My soul was so captivated and\n delighted with the excellency of God that I was even swallowed up\n in him; at least to that degree that I had no thought about my own\n salvation, and scarce reflected that there was such a creature as\n myself. I continued in this state of inward joy, peace, and\n astonishing, till near dark without any sensible abatement; and\n then began to think and examine what I had seen; and felt sweetly\n composed in my mind all the evening following. I felt myself in a\n new world, and everything about me appeared with a different aspect\n from what it was wont to do. At this time, the way of salvation\n opened to me with such infinite wisdom, suitableness, and\n excellency, that I wondered I should ever think of any other way of\n salvation; was amazed that I had not dropped my own contrivances,\n and complied with this lovely, blessed, and excellent way before.\n If I could have been saved by my own duties or any other way that I\n had formerly contrived, my whole soul would now have refused it. I\n wondered that all the world did not see and comply with this way of\n salvation, entirely by the righteousness of\n Christ.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_116\" name=\"noteref_116\" href=\"#note_116\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e116\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI have italicized\n the passage which records the exhaustion of the anxious emotion\n hitherto habitual. In a large proportion, perhaps the majority, of\n reports, the writers speak as if the exhaustion of the lower and the\n entrance of the higher emotion were simultaneous,\u003ca id=\"noteref_117\"\n name=\"noteref_117\" href=\"#note_117\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e117\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e yet\n \u003cspan class=\"tei tei-pb\" id=\"page215\"\u003e[pg 215]\u003c/span\u003e\u003ca name=\"Pg215\"\n id=\"Pg215\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e often again they speak as if\n the higher actively drove the lower out. This is undoubtedly true in\n a great many instances, as we shall presently see. But often there\n seems little doubt that both conditions—subconscious ripening of the\n one affection and exhaustion of the other—must simultaneously have\n conspired, in order to produce the result.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eT. W. B., a convert of Nettleton\u0027s, being brought to\n an acute paroxysm of conviction of sin, ate nothing all day, locked\n himself in his room in the evening in complete despair, crying\n aloud,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eHow long, O\n Lord, how long?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAfter repeating\n this and similar language,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eseveral\n times,\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eI seemed to sink away into a\n state of insensibility\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e. When\n I came to myself again I was on my knees, praying not for myself but\n for others. I felt submission to the will of God, willing that he\n should do with me as should seem good in his sight. My concern seemed\n all lost in concern for others.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_118\" name=\n \"noteref_118\" href=\"#note_118\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e118\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOur great American revivalist Finney\n writes:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI said to\n myself:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWhat is this?\n I must have grieved the Holy Ghost entirely away. I have lost all\n my conviction. I have not a particle of concern about my soul; and\n it must be that the Spirit has left me.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhy!\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003ethought I,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI never was so far from being concerned about my\n own salvation in my life.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e… I\n tried to recall my convictions, to get back again the load of sin\n under which I had been laboring. I tried in vain to make myself\n anxious. I was so quiet and peaceful that I tried to feel concerned\n about that, lest it should be the result of my having grieved the\n Spirit away.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_119\" name=\n \"noteref_119\" href=\"#note_119\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e119\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut beyond all\n question there are persons in whom, quite independently of any\n exhaustion in the Subject\u0027s capacity for feeling, or even in the\n absence of any acute \u003cspan class=\"tei tei-pb\" id=\"page216\"\u003e[pg\n 216]\u003c/span\u003e\u003ca name=\"Pg216\" id=\"Pg216\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n previous feeling, the higher condition, having reached the due degree\n of energy, bursts through all barriers and sweeps in like a sudden\n flood. These are the most striking and memorable cases, the cases of\n instantaneous conversion to which the conception of divine grace has\n been most peculiarly attached. I have given one of them at length—the\n case of Mr. Bradley. But I had better reserve the other cases and my\n comments on the rest of the subject for the following lecture.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page217\"\u003e[pg 217]\u003c/span\u003e\u003ca name=\n \"Pg217\" id=\"Pg217\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc17\" id=\"toc17\"\u003e\u003c/a\u003e \u003ca name=\"pdf18\" id=\"pdf18\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_X\" id=\"Lecture_X\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-top: 3.46em; margin-bottom: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture X.\n Conversion—Concluded.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn this lecture we\n have to finish the subject of Conversion, considering at first those\n striking instantaneous instances of which Saint Paul\u0027s is the most\n eminent, and in which, often amid tremendous emotional excitement or\n perturbation of the senses, a complete division is established in the\n twinkling of an eye between the old life and the new. Conversion of\n this type is an important phase of religious experience, owing to the\n part which it has played in Protestant theology, and it behooves us\n to study it conscientiously on that account.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI think I had\n better cite two or three of these cases before proceeding to a more\n generalized account. One must know concrete instances first; for, as\n Professor Agassiz used to say, one can see no farther into a\n generalization than just so far as one\u0027s previous acquaintance with\n particulars enables one to take it in. I will go back, then, to the\n case of our friend Henry Alline, and quote his report of the 26th of\n March, 1775, on which his poor divided mind became unified for\n good.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAs I was about sunset wandering in the fields\n lamenting my miserable lost and undone condition, and almost ready to\n sink under my burden, I thought I was in such a miserable case as\n never any man was before. I returned to the house, and when I got to\n the door, just as I was stepping off the threshold, the following\n impressions came into my mind like a powerful but small still voice.\n You have been seeking, praying,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page218\"\u003e[pg 218]\u003c/span\u003e\u003ca name=\"Pg218\" id=\"Pg218\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ereforming,\n laboring, reading, hearing, and meditating, and what have you done by\n it towards your salvation? Are you any nearer to conversion now than\n when you first began? Are you any more prepared for heaven, or fitter\n to appear before the impartial bar of God, than when you first began\n to seek?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt brought such conviction on me that I was\n obliged to say that I did not think I was one step nearer than at\n first, but as much condemned, as much exposed, and as miserable as\n before. I cried out within myself, O Lord God, I am lost, and if\n thou, O Lord, dost not find out some new way, I know nothing of, I\n shall never be saved, for the ways and methods I have prescribed to\n myself have all failed me, and I am willing they should fail. O\n Lord, have mercy! O Lord, have mercy!\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThese discoveries continued until I went into the\n house and sat down. After I sat down, being all in confusion, like\n a drowning man that was just giving up to sink, and almost in an\n agony, I turned very suddenly round in my chair, and seeing part of\n an old Bible lying in one of the chairs, I caught hold of it in\n great haste; and opening it without any premeditation, cast my eyes\n on the 38th Psalm, which was the first time I ever saw the word of\n God: it took hold of me with such power that it seemed to go\n through my whole soul, so that it seemed as if God was praying in,\n with, and for me. About this time my father called the family to\n attend prayers; I attended, but paid no regard to what he said in\n his prayer, but continued praying in those words of the Psalm. Oh,\n help me, help me! cried I, thou Redeemer of souls, and save me, or\n I am gone forever; thou canst this night, if thou pleasest, with\n one drop of thy blood atone for my sins, and appease the wrath of\n an angry God. At that instant of time when I gave all up to him to\n do with me as he pleased, and was willing that God should rule over\n me at his pleasure, redeeming love broke into my soul with repeated\n scriptures, with such power that my whole soul seemed to be melted\n down with love; the burden of guilt and condemnation was gone,\n darkness was expelled, my heart humbled and filled with gratitude,\n and my whole soul, that was a few minutes ago groaning under\n mountains of death, and crying to an unknown God for help, was now\n filled with\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page219\"\u003e[pg\n 219]\u003c/span\u003e\u003ca name=\"Pg219\" id=\"Pg219\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eimmortal love,\n soaring on the wings of faith, freed from the chains of death and\n darkness, and crying out, My Lord and my God; thou art my rock and\n my fortress, my shield and my high tower, my life, my joy, my\n present and my everlasting portion. Looking up, I thought I saw\n that same light [he had on more than one previous occasion seen\n subjectively a bright blaze of light], though it appeared\n different; and as soon as I saw it, the design was opened to me,\n according to his promise, and I was obliged to cry out: Enough,\n enough, O blessed God! The work of conversion, the change, and the\n manifestations of it are no more disputable than that light which I\n see, or anything that ever I saw.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn the midst of all my joys, in less than half an\n hour after my soul was set at liberty, the Lord discovered to me my\n labor in the ministry and call to preach the gospel. I cried out,\n Amen, Lord, I\u0027ll go; send me, send me. I spent the greatest part of\n the night in ecstasies of joy, praising and adoring the Ancient of\n Days for his free and unbounded grace. After I had been so long in\n this transport and heavenly frame that my nature seemed to require\n sleep, I thought to close my eyes for a few moments; then the devil\n stepped in, and told me that if I went to sleep, I should lose it\n all, and when I should awake in the morning I would find it to be\n nothing but a fancy and delusion. I immediately cried out, O Lord\n God, if I am deceived, undeceive me.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI then closed my eyes for a few minutes, and\n seemed to be refreshed with sleep; and when I awoke, the first\n inquiry was, Where is my God? And in an instant of time, my soul\n seemed awake in and with God, and surrounded by the arms of\n everlasting love. About sunrise I arose with joy to relate to my\n parents what God had done for my soul, and declared to them the\n miracle of God\u0027s unbounded grace. I took a Bible to show them the\n words that were impressed by God on my soul the evening before; but\n when I came to open the Bible, it appeared all new to\n me.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI so longed to be useful in the cause of Christ,\n in preaching the gospel, that it seemed as if I could not rest any\n longer, but go I must and tell the wonders of redeeming love. I\n lost\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page220\"\u003e[pg\n 220]\u003c/span\u003e\u003ca name=\"Pg220\" id=\"Pg220\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eall taste for\n carnal pleasures, and carnal company, and was enabled to forsake\n them.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_120\" name=\"noteref_120\" href=\"#note_120\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e120\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYoung Mr. Alline,\n after the briefest of delays, and with no book-learning but his\n Bible, and no teaching save that of his own experience, became a\n Christian minister, and thenceforward his life was fit to rank, for\n its austerity and single-mindedness, with that of the most devoted\n saints. But happy as he became in his strenuous way, he never got his\n taste for even the most innocent carnal pleasures back. We must class\n him, like Bunyan and Tolstoy, amongst those upon whose soul the iron\n of melancholy left a permanent imprint. His redemption was into\n another universe than this mere natural world, and life remained for\n him a sad and patient trial. Years later we can find him making such\n an entry as this in his diary: \u003cspan class=\"tei tei-q\"\u003e“On Wednesday\n the 12th I preached at a wedding, and had the happiness thereby to be\n the means of excluding carnal mirth.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next case I\n will give is that of a correspondent of Professor Leuba, printed in\n the latter\u0027s article, already cited, in vol. vi. of the American\n Journal of Psychology. This subject was an Oxford graduate, the son\n of a clergyman, and the story resembles in many points the classic\n case of Colonel Gardiner, which everybody may be supposed to know.\n Here it is, somewhat abridged:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBetween the period of leaving Oxford and my\n conversion I never darkened the door of my father\u0027s church, although\n I lived with him for eight years, making what money I wanted by\n journalism, and spending it in high carousal with any one who would\n sit with me and drink it away. So I lived, sometimes drunk for a week\n together, and then a terrible repentance, and would not touch a drop\n for a whole month.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page221\"\u003e[pg 221]\u003c/span\u003e\u003ca name=\"Pg221\" id=\"Pg221\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn all this period, that is, up to thirty-three\n years of age, I never had a desire to reform on religious grounds.\n But all my pangs were due to some terrible remorse I used to feel\n after a heavy carousal, the remorse taking the shape of regret\n after my folly in wasting my life in such a way—a man of superior\n talents and education. This terrible remorse turned me gray in one\n night, and whenever it came upon me I was perceptibly grayer the\n next morning. What I suffered in this way is beyond the expression\n of words. It was hell-fire in all its most dreadful tortures. Often\n did I vow that if I got over\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethis time\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n would reform. Alas, in about three days I fully recovered, and was\n as happy as ever. So it went on for years, but, with a physique\n like a rhinoceros, I always recovered, and as long as I let drink\n alone, no man was as capable of enjoying life as I\n was.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI was converted in my own bedroom in my father\u0027s\n rectory house at precisely three o\u0027clock in the afternoon of a hot\n July day (July 13, 1886). I was in perfect health, having been off\n from the drink for nearly a month. I was in no way troubled about\n my soul. In fact, God was not in my thoughts that day. A young lady\n friend sent me a copy of Professor Drummond\u0027s Natural Law in the\n Spiritual World, asking me my opinion of it as a literary work\n only. Being proud of my critical talents and wishing to enhance\n myself in my new friend\u0027s esteem, I took the book to my bedroom for\n quiet, intending to give it a thorough study, and then write her\n what I thought of it. It was here that God met me face to face, and\n I shall never forget the meeting.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe that hath the Son hath life eternal, he that\n hath not the Son hath not life.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI had\n read this scores of times before, but this made all the difference.\n I was now in God\u0027s presence and my attention was absolutely\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003esoldered\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eon to\n this verse, and I was not allowed to proceed with the book till I\n had fairly considered what these words really involved. Only then\n was I allowed to proceed, feeling all the while that there was\n another being in my bedroom, though not seen by me. The stillness\n was very marvelous, and I felt supremely happy. It was most\n unquestionably shown me, in one second of time, that I had never\n touched the Eternal: and\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page222\"\u003e[pg 222]\u003c/span\u003e\u003ca name=\"Pg222\" id=\"Pg222\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ethat if I died\n then, I must inevitably be lost. I was undone. I knew it as well as\n I now know I am saved. The Spirit of God showed it me in ineffable\n love; there was no terror in it; I felt God\u0027s love so powerfully\n upon me that only a mighty sorrow crept over me that I had lost all\n through my own folly; and what was I to do? What could I do? I did\n not repent even; God never asked me to repent. All I felt\n was\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI am\n undone,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eand\n God cannot help it, although he loves me. No fault on the part of\n the Almighty. All the time I was supremely happy: I felt like a\n little child before his father. I had done wrong, but my Father did\n not scold me, but loved me most wondrously. Still my doom was\n sealed. I was lost to a certainty, and being naturally of a brave\n disposition I did not quail under it, but deep sorrow for the past,\n mixed with regret for what I had lost, took hold upon me, and my\n soul thrilled within me to think it was all over. Then there crept\n in upon me so gently, so lovingly, so unmistakably, a way of\n escape, and what was it after all? The old, old story over again,\n told in the simplest way:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThere is no name under heaven whereby ye can be\n saved except that of the Lord Jesus Christ.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eNo\n words were spoken to me; my soul seemed to see my Saviour in the\n spirit, and from that hour to this, nearly nine years now, there\n has never been in my life one doubt that the Lord Jesus Christ and\n God the Father both worked upon me that afternoon in July, both\n differently, and both in the most perfect love conceivable, and I\n rejoiced there and then in a conversion so astounding that the\n whole village heard of it in less than twenty-four\n hours.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBut a time of trouble was yet to come. The day\n after my conversion I went into the hay-field to lend a hand with\n the harvest, and not having made any promise to God to abstain or\n drink in moderation only, I took too much and came home drunk. My\n poor sister was heart-broken; and I felt ashamed of myself and got\n to my bedroom at once, where she followed me, weeping copiously.\n She said I had been converted and fallen away instantly. But\n although I was quite full of drink (not muddled, however), I knew\n that God\u0027s work begun in me was not going to be wasted. About\n midday I\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page223\"\u003e[pg\n 223]\u003c/span\u003e\u003ca name=\"Pg223\" id=\"Pg223\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003emade on my knees\n the first prayer before God for twenty years. I did not ask to be\n forgiven; I felt that was no good, for I would be sure to fall\n again. Well, what did I do? I committed myself to him in the\n profoundest belief that my individuality was going to be destroyed,\n that he would take all from me, and I was willing. In such a\n surrender lies the secret of a holy life. From that hour drink has\n had no terrors for me: I never touch it, never want it. The same\n thing occurred with my pipe: after being a regular smoker from my\n twelfth year the desire for it went at once, and has never\n returned. So with every known sin, the deliverance in each case\n being permanent and complete. I have had no temptation since\n conversion, God seemingly having shut out Satan from that course\n with me. He gets a free hand in other ways, but never on sins of\n the flesh. Since I gave up to God all ownership in my own life, he\n has guided me in a thousand ways, and has opened my path in a way\n almost incredible to those who do not enjoy the blessing of a truly\n surrendered life.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for our\n graduate of Oxford, in whom you notice the complete abolition of an\n ancient appetite as one of the conversion\u0027s fruits.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe most curious\n record of sudden conversion with which I am acquainted is that of M.\n Alphonse Ratisbonne, a freethinking French Jew, to Catholicism, at\n Rome in 1842. In a letter to a clerical friend, written a few months\n later, the convert gives a palpitating account of the\n circumstances.\u003ca id=\"noteref_121\" name=\"noteref_121\" href=\n \"#note_121\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e121\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n predisposing conditions appear to have been slight. He had an elder\n brother who had been converted and was a Catholic priest. He was\n himself irreligious, and nourished an antipathy to the apostate\n brother and generally to his \u003cspan class=\"tei tei-q\"\u003e“cloth.”\u003c/span\u003e\n Finding himself at Rome in his twenty-ninth year, he fell in with a\n \u003cspan class=\"tei tei-pb\" id=\"page224\"\u003e[pg 224]\u003c/span\u003e\u003ca name=\"Pg224\"\n id=\"Pg224\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e French gentleman who tried to\n make a proselyte of him, but who succeeded no farther after two or\n three conversations than to get him to hang (half jocosely) a\n religious medal round his neck, and to accept and read a copy of a\n short prayer to the Virgin. M. Ratisbonne represents his own part in\n the conversations as having been of a light and chaffing order; but\n he notes the fact that for some days he was unable to banish the\n words of the prayer from his mind, and that the night before the\n crisis he had a sort of nightmare, in the imagery of which a black\n cross with no Christ upon it figured. Nevertheless, until noon of the\n next day he was free in mind and spent the time in trivial\n conversations. I now give his own words.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIf at this time any one had accosted me,\n saying:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n ‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAlphonse, in a quarter of an\n hour you shall be adoring Jesus Christ as your God and Saviour; you\n shall lie prostrate with your face upon the ground in a humble\n church; you shall be smiting your breast at the foot of a priest;\n you shall pass the carnival in a college of Jesuits to prepare\n yourself to receive baptism, ready to give your life for the\n Catholic faith; you shall renounce the world and its pomps and\n pleasures; renounce your fortune, your hopes, and if need be, your\n betrothed; the affections of your family, the esteem of your\n friends, and your attachment to the Jewish people; you shall have\n no other aspiration than to follow Christ and bear his cross till\n death;\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—if, I\n say, a prophet had come to me with such a prediction, I should have\n judged that only one person could be more mad than he,—whosoever,\n namely, might believe in the possibility of such senseless folly\n becoming true. And yet that folly is at present my only wisdom, my\n sole happiness.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eComing out of the café I met the carriage of\n Monsieur B. [the proselyting friend]. He stopped and invited me in\n for a drive, but first asked me to wait for a few minutes whilst he\n attended to some duty at the church of San Andrea delle Fratte.\n Instead of waiting in the carriage, I entered the church myself to\n look at it. The church of San Andrea was poor, small, and\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page225\"\u003e[pg 225]\u003c/span\u003e\u003ca name=\n \"Pg225\" id=\"Pg225\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eempty; I believe that I found myself there almost\n alone. No work of art attracted my attention; and I passed my eyes\n mechanically over its interior without being arrested by any\n particular thought. I can only remember an entirely black dog which\n went trotting and turning before me as I mused. In an instant the\n dog had disappeared, the whole church had vanished, I no longer saw\n anything, … or more truly I saw, O my God, one thing\n alone.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHeavens, how can I speak of it? Oh no! human words\n cannot attain to expressing the inexpressible. Any description,\n however sublime it might be, could be but a profanation of the\n unspeakable truth.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI was there prostrate on the ground, bathed in my\n tears, with my heart beside itself, when M. B. called me back to\n life. I could not reply to the questions which followed from him\n one upon the other. But finally I took the medal which I had on my\n breast, and with all the effusion of my soul I kissed the image of\n the Virgin, radiant with grace, which it bore. Oh, indeed, it was\n She! It was indeed She! [What he had seen had been a vision of the\n Virgin.]\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI did not know where I was: I did not know whether\n I was Alphonse or another. I only felt myself changed and believed\n myself another me; I looked for myself in myself and did not find\n myself. In the bottom of my soul I felt an explosion of the most\n ardent joy; I could not speak; I had no wish to reveal what had\n happened. But I felt something solemn and sacred within me which\n made me ask for a priest. I was led to one; and there, alone, after\n he had given me the positive order, I spoke as best I could,\n kneeling, and with my heart still trembling. I could give no\n account to myself of the truth of which I had acquired a knowledge\n and a faith. All that I can say is that in an instant the bandage\n had fallen from my eyes; and not one bandage only, but the whole\n manifold of bandages in which I had been brought up. One after\n another they rapidly disappeared, even as the mud and ice disappear\n under the rays of the burning sun.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI came out as from a sepulchre, from an abyss of\n darkness; and I was living, perfectly living. But I wept, for at\n the bottom\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page226\"\u003e[pg\n 226]\u003c/span\u003e\u003ca name=\"Pg226\" id=\"Pg226\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eof that gulf I\n saw the extreme of misery from which I had been saved by an\n infinite mercy; and I shuddered at the sight of my iniquities,\n stupefied, melted, overwhelmed with wonder and with gratitude. You\n may ask me how I came to this new insight, for truly I had never\n opened a book of religion nor even read a single page of the Bible,\n and the dogma of original sin is either entirely denied or\n forgotten by the Hebrews of to-day, so that I had thought so little\n about it that I doubt whether I ever knew its name. But how came I,\n then, to this perception of it? I can answer nothing save this,\n that on entering that church I was in darkness altogether, and on\n coming out of it I saw the fullness of the light. I can explain the\n change no better than by the simile of a profound sleep or the\n analogy of one born blind who should suddenly open his eyes to the\n day. He sees, but cannot define the light which bathes him and by\n means of which he sees the objects which excite his wonder. If we\n cannot explain physical light, how can we explain the light which\n is the truth itself? And I think I remain within the limits of\n veracity when I say that without having any knowledge of the letter\n of religious doctrine, I now intuitively perceived its sense and\n spirit. Better than if I saw them, I\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003efelt\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ethose hidden things; I felt them by the\n inexplicable effects they produced in me. It all happened in my\n interior mind; and those impressions, more rapid than thought,\n shook my soul, revolved and turned it, as it were, in another\n direction, towards other aims, by other paths. I express myself\n badly. But do you wish, Lord, that I should inclose in poor and\n barren words sentiments which the heart alone can\n understand?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI might multiply\n cases almost indefinitely, but these will suffice to show you how\n real, definite, and memorable an event a sudden conversion may be to\n him who has the experience. Throughout the height of it he\n undoubtedly seems to himself a passive spectator or undergoer of an\n astounding process performed upon him from above. There is too much\n evidence of this for any doubt of it to be possible. Theology,\n combining this fact with the doctrines of election and grace, has\n concluded that \u003cspan class=\"tei tei-pb\" id=\"page227\"\u003e[pg\n 227]\u003c/span\u003e\u003ca name=\"Pg227\" id=\"Pg227\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the\n spirit of God is with us at these dramatic moments in a peculiarly\n miraculous way, unlike what happens at any other juncture of our\n lives. At that moment, it believes, an absolutely new nature is\n breathed into us, and we become partakers of the very substance of\n the Deity.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThat the\n conversion should be instantaneous seems called for on this view, and\n the Moravian Protestants appear to have been the first to see this\n logical consequence. The Methodists soon followed suit, practically\n if not dogmatically, and a short time ere his death, John Wesley\n wrote:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn London alone I found 652 members of our Society\n who were exceeding clear in their experience, and whose testimony I\n could see no reason to doubt. And every one of these (without a\n single exception) has declared that his deliverance from sin was\n instantaneous; that the change was wrought in a moment. Had half of\n these, or one third, or one in twenty, declared it was\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003egradually\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003ewrought in\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethem\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, I should have believed this, with regard to\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethem\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, and thought that\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\n \u003cspan style=\"font-size: 90%; font-style: italic\"\u003esome\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003ewere gradually sanctified and some\n instantaneously. But as I have not found, in so long a space of\n time, a single person speaking thus, I cannot but believe that\n sanctification is commonly, if not always, an instantaneous\n work.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eTyerman\u0027s Life of Wesley, i.\n 463.\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAll this while the\n more usual sects of Protestantism have set no such store by\n instantaneous conversion. For them as for the Catholic Church,\n Christ\u0027s blood, the sacraments, and the individual\u0027s ordinary\n religious duties are practically supposed to suffice to his\n salvation, even though no acute crisis of self-despair and surrender\n followed by relief should be experienced. For Methodism, on the\n contrary, unless there have been a crisis of this sort, salvation is\n only offered, not effectively received, and Christ\u0027s sacrifice in so\n far forth is incomplete. Methodism surely here follows, if not the\n healthier-minded, yet on \u003cspan class=\"tei tei-pb\" id=\"page228\"\u003e[pg\n 228]\u003c/span\u003e\u003ca name=\"Pg228\" id=\"Pg228\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the\n whole the profounder spiritual instinct. The individual models which\n it has set up as typical and worthy of imitation are not only the\n more interesting dramatically, but psychologically they have been the\n more complete.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the fully\n evolved Revivalism of Great Britain and America we have, so to speak,\n the codified and stereotyped procedure to which this way of thinking\n has led. In spite of the unquestionable fact that saints of the\n once-born type exist, that there may be a gradual growth in holiness\n without a cataclysm; in spite of the obvious leakage (as one may say)\n of much mere natural goodness into the scheme of salvation;\n revivalism has always assumed that only its own type of religious\n experience can be perfect; you must first be nailed on the cross of\n natural despair and agony, and then in the twinkling of an eye be\n miraculously released.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is natural that\n those who personally have traversed such an experience should carry\n away a feeling of its being a miracle rather than a natural process.\n Voices are often heard, lights seen, or visions witnessed; automatic\n motor phenomena occur; and it always seems, after the surrender of\n the personal will, as if an extraneous higher power had flooded in\n and taken possession. Moreover the sense of renovation, safety,\n cleanness, rightness, can be so marvelous and jubilant as well to\n warrant one\u0027s belief in a radically new substantial nature.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eConversion,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n the New England Puritan, Joseph Alleine,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eis not the putting in a patch of holiness; but with\n the true convert holiness is woven into all his powers, principles,\n and practice. The sincere Christian is quite a new fabric, from the\n foundation to the top-stone. He is a new man, a new\n creature.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd Jonathan Edwards says in the same\n strain:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThose\n gracious influences which are the effects of the Spirit of\n God\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page229\"\u003e[pg\n 229]\u003c/span\u003e\u003ca name=\"Pg229\" id=\"Pg229\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eare altogether\n supernatural—are quite different from anything that unregenerate\n men experience. They are what no improvement, or composition of\n natural qualifications or principles will ever produce; because\n they not only differ from what is natural, and from everything that\n natural men experience in degree and circumstances, but also in\n kind, and are of a nature far more excellent. From hence it follows\n that in gracious affections there are [also] new perceptions and\n sensations entirely different in their nature and kind from\n anything experienced by the [same] saints before they were\n sanctified…. The conceptions which the saints have of the\n loveliness of God, and that kind of delight which they experience\n in it, are quite peculiar, and entirely different from anything\n which a natural man can possess, or of which he can form any proper\n notion.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd that such a\n glorious transformation as this ought of necessity to be preceded by\n despair is shown by Edwards in another passage.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSurely it cannot be\n unreasonable,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe says,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethat before God delivers us from a state of sin\n and liability to everlasting woe, he should give us some\n considerable sense of the evil from which he delivers us, in order\n that we may know and feel the importance of salvation, and be\n enabled to appreciate the value of what God is pleased to do for\n us. As those who are saved are successively in two extremely\n different states—first in a state of condemnation and then in a\n state of justification and blessedness—and as God, in the salvation\n of men, deals with them as rational and intelligent creatures, it\n appears agreeable to this wisdom, that those who are saved should\n be made sensible of their Being, in those two different states. In\n the first place, that they should be made sensible of their state\n of condemnation; and afterwards, of their state of deliverance and\n happiness.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch quotations\n express sufficiently well for our purpose the doctrinal\n interpretation of these changes. Whatever part suggestion and\n imitation may have played in producing them in men and women in\n excited assemblies, \u003cspan class=\"tei tei-pb\" id=\"page230\"\u003e[pg\n 230]\u003c/span\u003e\u003ca name=\"Pg230\" id=\"Pg230\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n they have at any rate been in countless individual instances an\n original and unborrowed experience. Were we writing the story of the\n mind from the purely natural-history point of view, with no religious\n interest whatever, we should still have to write down man\u0027s liability\n to sudden and complete conversion as one of his most curious\n peculiarities.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhat, now, must we\n ourselves think of this question? Is an instantaneous conversion a\n miracle in which God is present as he is present in no change of\n heart less strikingly abrupt? Are there two classes of human beings,\n even among the apparently regenerate, of which the one class really\n partakes of Christ\u0027s nature while the other merely seems to do so?\n Or, on the contrary, may the whole phenomenon of regeneration, even\n in these startling instantaneous examples, possibly be a strictly\n natural process, divine in its fruits, of course, but in one case\n more and in another less so, and neither more nor less divine in its\n mere causation and mechanism than any other process, high or low, of\n man\u0027s interior life?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBefore proceeding\n to answer this question, I must ask you to listen to some more\n psychological remarks. At our last lecture, I explained the shifting\n of men\u0027s centres of personal energy within them and the lighting up\n of new crises of emotion. I explained the phenomena as partly due to\n explicitly conscious processes of thought and will, but as due\n largely also to the subconscious incubation and maturing of motives\n deposited by the experiences of life. When ripe, the results hatch\n out, or burst into flower. I have now to speak of the subconscious\n region, in which such processes of flowering may occur, in a somewhat\n less vague way. I only regret that my limits of time here force me to\n be so short.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page231\"\u003e[pg\n 231]\u003c/span\u003e\u003ca name=\"Pg231\" id=\"Pg231\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe expression\n \u003cspan class=\"tei tei-q\"\u003e“field of consciousness”\u003c/span\u003e has but\n recently come into vogue in the psychology books. Until quite lately\n the unit of mental life which figured most was the single\n \u003cspan class=\"tei tei-q\"\u003e“idea”\u003c/span\u003e supposed to be a definitely\n outlined thing. But at present psychologists are tending, first, to\n admit that the actual unit is more probably the total mental state,\n the entire wave of consciousness or field of objects present to the\n thought at any time; and, second, to see that it is impossible to\n outline this wave, this field, with any definiteness.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs our mental\n fields succeed one another, each has its centre of interest, around\n which the objects of which we are less and less attentively conscious\n fade to a margin so faint that its limits are unassignable. Some\n fields are narrow fields and some are wide fields. Usually when we\n have a wide field we rejoice, for we then see masses of truth\n together, and often get glimpses of relations which we divine rather\n than see, for they shoot beyond the field into still remoter regions\n of objectivity, regions which we seem rather to be about to perceive\n than to perceive actually. At other times, of drowsiness, illness, or\n fatigue, our fields may narrow almost to a point, and we find\n ourselves correspondingly oppressed and contracted.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDifferent\n individuals present constitutional differences in this matter of\n width of field. Your great organizing geniuses are men with\n habitually vast fields of mental vision, in which a whole programme\n of future operations will appear dotted out at once, the rays\n shooting far ahead into definite directions of advance. In common\n people there is never this magnificent inclusive view of a topic.\n They stumble along, feeling their way, as it were, from point to\n point, and often stop entirely. In certain diseased conditions\n consciousness is a mere spark, without memory of the past or thought\n of the future, and with the \u003cspan class=\"tei tei-pb\" id=\"page232\"\u003e[pg\n 232]\u003c/span\u003e\u003ca name=\"Pg232\" id=\"Pg232\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n present narrowed down to some one simple emotion or sensation of the\n body.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe important fact\n which this \u003cspan class=\"tei tei-q\"\u003e“field”\u003c/span\u003e formula\n commemorates is the indetermination of the margin. Inattentively\n realized as is the matter which the margin contains, it is\n nevertheless there, and helps both to guide our behavior and to\n determine the next movement of our attention. It lies around us like\n a \u003cspan class=\"tei tei-q\"\u003e“magnetic field,”\u003c/span\u003e inside of which\n our centre of energy turns like a compass-needle, as the present\n phase of consciousness alters into its successor. Our whole past\n store of memories floats beyond this margin, ready at a touch to come\n in; and the entire mass of residual powers, impulses, and knowledges\n that constitute our empirical self stretches continuously beyond it.\n So vaguely drawn are the outlines between what is actual and what is\n only potential at any moment of our conscious life, that it is always\n hard to say of certain mental elements whether we are conscious of\n them or not.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe ordinary\n psychology, admitting fully the difficulty of tracing the marginal\n outline, has nevertheless taken for granted, first, that all the\n consciousness the person now has, be the same focal or marginal,\n inattentive or attentive, is there in the \u003cspan class=\n \"tei tei-q\"\u003e“field”\u003c/span\u003e of the moment, all dim and impossible to\n assign as the latter\u0027s outline may be; and, second, that what is\n absolutely extra-marginal is absolutely non-existent, and cannot be a\n fact of consciousness at all.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd having reached\n this point, I must now ask you to recall what I said in my last\n lecture about the subconscious life. I said, as you may recollect,\n that those who first laid stress upon these phenomena could not know\n the facts as we now know them. My first duty now is to tell you what\n I meant by such a statement.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page233\"\u003e[pg 233]\u003c/span\u003e\u003ca name=\"Pg233\" id=\"Pg233\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI cannot but think\n that the most important step forward that has occurred in psychology\n since I have been a student of that science is the discovery, first\n made in 1886, that, in certain subjects at least, there is not only\n the consciousness of the ordinary field, with its usual centre and\n margin, but an addition thereto in the shape of a set of memories,\n thoughts, and feelings which are extra-marginal and outside of the\n primary consciousness altogether, but yet must be classed as\n conscious facts of some sort, able to reveal their presence by\n unmistakable signs. I call this the most important step forward\n because, unlike the other advances which psychology has made, this\n discovery has revealed to us an entirely unsuspected peculiarity in\n the constitution of human nature. No other step forward which\n psychology has made can proffer any such claim as this.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn particular this\n discovery of a consciousness existing beyond the field, or\n subliminally as Mr. Myers terms it, casts light on many phenomena of\n religious biography. That is why I have to advert to it now, although\n it is naturally impossible for me in this place to give you any\n account of the evidence on which the admission of such a\n consciousness is based. You will find it set forth in many recent\n books, Binet\u0027s Alterations of Personality\u003ca id=\"noteref_122\" name=\n \"noteref_122\" href=\"#note_122\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e122\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e being\n perhaps as good a one as any to recommend.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe human material\n on which the demonstration has been made has so far been rather\n limited and, in part at least, eccentric, consisting of unusually\n suggestible hypnotic subjects, and of hysteric patients. Yet the\n elementary mechanisms of our life are presumably so uniform that what\n is shown to be true in a marked degree of some persons is probably\n true in some degree of all, and may in a few be true in an\n extraordinarily high degree.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page234\"\u003e[pg 234]\u003c/span\u003e\u003ca name=\"Pg234\" id=\"Pg234\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe most important\n consequence of having a strongly developed ultra-marginal life of\n this sort is that one\u0027s ordinary fields of consciousness are liable\n to incursions from it of which the subject does not guess the source,\n and which, therefore, take for him the form of unaccountable impulses\n to act, or inhibitions of action, of obsessive ideas, or even of\n hallucinations of sight or hearing. The impulses may take the\n direction of automatic speech or writing, the meaning of which the\n subject himself may not understand even while he utters it; and\n generalizing this phenomenon, Mr. Myers has given the name of\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eautomatism\u003c/span\u003e\u003c/em\u003e, sensory or motor,\n emotional or intellectual, to this whole sphere of effects, due to\n \u003cspan class=\"tei tei-q\"\u003e“uprushes”\u003c/span\u003e into the ordinary\n consciousness of energies originating in the subliminal parts of the\n mind.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe simplest\n instance of an automatism is the phenomenon of post-hypnotic\n suggestion, so-called. You give to a hypnotized subject, adequately\n susceptible, an order to perform some designated act—usual or\n eccentric, it makes no difference—after he wakes from his hypnotic\n sleep. Punctually, when the signal comes or the time elapses upon\n which you have told him that the act must ensue, he performs it;—but\n in so doing he has no recollection of your suggestion, and he always\n trumps up an improvised pretext for his behavior if the act be of an\n eccentric kind. It may even be suggested to a subject to have a\n vision or to hear a voice at a certain interval after waking, and\n when the time comes the vision is seen or the voice heard, with no\n inkling on the subject\u0027s part of its source. In the wonderful\n explorations by Binet, Janet, Breuer, Freud, Mason, Prince, and\n others, of the subliminal consciousness of patients with hysteria, we\n have revealed to us whole systems of underground life, in the shape\n of memories of a painful sort which lead a \u003cspan class=\"tei tei-pb\"\n id=\"page235\"\u003e[pg 235]\u003c/span\u003e\u003ca name=\"Pg235\" id=\"Pg235\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e parasitic existence, buried outside of the\n primary fields of consciousness, and making irruptions thereinto with\n hallucinations, pains, convulsions, paralyses of feeling and of\n motion, and the whole procession of symptoms of hysteric disease of\n body and of mind. Alter or abolish by suggestion these subconscious\n memories, and the patient immediately gets well. His symptoms were\n automatisms, in Mr. Myers\u0027s sense of the word. These clinical records\n sound like fairy-tales when one first reads them, yet it is\n impossible to doubt their accuracy; and, the path having been once\n opened by these first observers, similar observations have been made\n elsewhere. They throw, as I said, a wholly new light upon our natural\n constitution.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd it seems to me\n that they make a farther step inevitable. Interpreting the unknown\n after the analogy of the known, it seems to me that hereafter,\n wherever we meet with a phenomenon of automatism, be it motor\n impulses, or obsessive idea, or unaccountable caprice, or delusion,\n or hallucination, we are bound first of all to make search whether it\n be not an explosion, into the fields of ordinary consciousness, of\n ideas elaborated outside of those fields in subliminal regions of the\n mind. We should look, therefore, for its source in the Subject\u0027s\n subconscious life. In the hypnotic cases, we ourselves create the\n source by our suggestion, so we know it directly. In the hysteric\n cases, the lost memories which are the source have to be extracted\n from the patient\u0027s Subliminal by a number of ingenious methods, for\n an account of which you must consult the books. In other pathological\n cases, insane delusions, for example, or psychopathic obsessions, the\n source is yet to seek, but by analogy it also should be in subliminal\n regions which improvements in our methods may yet conceivably put on\n tap. There lies the mechanism logically to be assumed,—but the\n assumption \u003cspan class=\"tei tei-pb\" id=\"page236\"\u003e[pg\n 236]\u003c/span\u003e\u003ca name=\"Pg236\" id=\"Pg236\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n involves a vast program of work to be done in the way of\n verification, in which the religious experiences of man must play\n their part.\u003ca id=\"noteref_123\" name=\"noteref_123\" href=\n \"#note_123\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e123\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd thus I return\n to our own specific subject of instantaneous conversions. You\n remember the cases of Alline, Bradley, Brainerd, and the graduate of\n Oxford converted at three in the afternoon. Similar occurrences\n abound, some with and some without luminous visions, all with a sense\n of astonished happiness, and of being wrought on by a higher control.\n If, abstracting altogether from the question of their value for the\n future spiritual life of the individual, we take them on their\n psychological \u003cspan class=\"tei tei-pb\" id=\"page237\"\u003e[pg\n 237]\u003c/span\u003e\u003ca name=\"Pg237\" id=\"Pg237\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n side exclusively, so many peculiarities in them remind us of what we\n find outside of conversion that we are tempted to class them along\n with other automatisms, and to suspect that what makes the difference\n between a sudden and a gradual convert is not necessarily the\n presence of divine miracle in the case of one and of something less\n divine in that of the other, but rather a simple psychological\n peculiarity, the fact, namely, that in the recipient of the more\n instantaneous grace we have one of those Subjects who are in\n possession of a large region in which mental work can go on\n subliminally, and from which invasive experiences, abruptly upsetting\n the equilibrium of the primary consciousness, may come.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI do not see why\n Methodists need object to such a view. Pray go back and recollect one\n of the conclusions to which I sought to lead you in my very first\n lecture. You may remember how I there argued against the notion that\n the worth of a thing can be decided by its origin. Our spiritual\n judgment, I said, our opinion of the significance and value of a\n human event or condition, must be decided on empirical grounds\n exclusively. If the \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efruits for life\u003c/span\u003e\u003c/em\u003e of the state of\n conversion are good, we ought to idealize and venerate it, even\n though it be a piece of natural psychology; if not, we ought to make\n short work with it, no matter what supernatural being may have\n infused it.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWell, how is it\n with these fruits? If we except the class of preëminent saints of\n whom the names illumine history, and consider only the usual run of\n \u003cspan class=\"tei tei-q\"\u003e“saints,”\u003c/span\u003e the shopkeeping\n church-members and ordinary youthful or middle-aged recipients of\n instantaneous conversion, whether at revivals or in the spontaneous\n course of methodistic growth, you will probably agree that no\n splendor worthy of a wholly supernatural creature fulgurates from\n \u003cspan class=\"tei tei-pb\" id=\"page238\"\u003e[pg 238]\u003c/span\u003e\u003ca name=\"Pg238\"\n id=\"Pg238\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e them, or sets them apart from\n the mortals who have never experienced that favor. Were it true that\n a suddenly converted man as such is, as Edwards says,\u003ca id=\n \"noteref_124\" name=\"noteref_124\" href=\"#note_124\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e124\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e of an\n entirely different kind from a natural man, partaking as he does\n directly of Christ\u0027s substance, there surely ought to be some\n exquisite class-mark, some distinctive radiance attaching even to the\n lowliest specimen of this genus, to which no one of us could remain\n insensible, and which, so far as it went, would prove him more\n excellent than ever the most highly gifted among mere natural men.\n But notoriously there is no such radiance. Converted men as a class\n are indistinguishable from natural men; some natural men even excel\n some converted men in their fruits; and no one ignorant of doctrinal\n theology could guess by mere every-day inspection of the \u003cspan class=\n \"tei tei-q\"\u003e“accidents”\u003c/span\u003e of the two groups of persons before\n him, that their substance differed as much as divine differs from\n human substance.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe believers in\n the non-natural character of sudden conversion have had practically\n to admit that there is no unmistakable class-mark distinctive of all\n true converts. The super-normal incidents, such as voices and visions\n and overpowering impressions of the meaning of suddenly presented\n scripture texts, the melting emotions and tumultuous affections\n connected with the crisis of change, may all come by way of nature,\n or worse still, be counterfeited by Satan. The real witness of the\n spirit to the second birth is to be found only in the disposition of\n the genuine child of God, the permanently patient heart, the love of\n self eradicated. And this, it has to be admitted, \u003cspan class=\n \"tei tei-pb\" id=\"page239\"\u003e[pg 239]\u003c/span\u003e\u003ca name=\"Pg239\" id=\"Pg239\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e is also found in those who pass no\n crisis, and may even be found outside of Christianity altogether.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThroughout\n Jonathan Edwards\u0027s admirably rich and delicate description of the\n supernaturally infused condition, in his Treatise on Religious\n Affections, there is not one decisive trait, not one mark, that\n unmistakably parts it off from what may possibly be only an\n exceptionally high degree of natural goodness. In fact, one could\n hardly read a clearer argument than this book unwittingly offers in\n favor of the thesis that no chasm exists between the orders of human\n excellence, but that here as elsewhere, nature shows continuous\n differences, and generation and regeneration are matters of\n degree.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAll which denial\n of two objective classes of human beings separated by a chasm must\n not leave us blind to the extraordinary momentousness of the fact of\n his conversion to the individual himself who gets converted. There\n are higher and lower limits of possibility set to each personal life.\n If a flood but goes above one\u0027s head, its absolute elevation becomes\n a matter of small importance; and when we touch our own upper limit\n and live in our own highest centre of energy, we may call ourselves\n saved, no matter how much higher some one else\u0027s centre may be. A\n small man\u0027s salvation will always be a great salvation and the\n greatest of all facts \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efor him\u003c/span\u003e\u003c/em\u003e, and we should remember this\n when the fruits of our ordinary evangelicism look discouraging. Who\n knows how much less ideal still the lives of these spiritual grubs\n and earthworms, these Crumps and Stigginses, might have been, if such\n poor grace as they have received had never touched them at all?\u003ca id=\n \"noteref_125\" name=\"noteref_125\" href=\"#note_125\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e125\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page240\"\u003e[pg 240]\u003c/span\u003e\u003ca name=\"Pg240\" id=\"Pg240\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we roughly\n arrange human beings in classes, each class standing for a grade of\n spiritual excellence, I believe we shall find natural men and\n converts both sudden and gradual in all the classes. The forms which\n regenerative change effects have, then, no general spiritual\n significance, but only a psychological significance. We have seen how\n Starbuck\u0027s laborious statistical studies tend to assimilate\n conversion to ordinary spiritual growth. Another American\n psychologist, Prof. George A. Coe,\u003ca id=\"noteref_126\" name=\n \"noteref_126\" href=\"#note_126\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e126\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e has\n analyzed the cases of seventy-seven converts or ex-candidates for\n conversion, known to him, and the results strikingly confirm the view\n that sudden conversion is connected with the possession of an active\n subliminal self. Examining his subjects with reference to their\n hypnotic sensibility and to such automatisms as hypnagogic\n hallucinations, odd impulses, religious dreams about the time of\n their conversion, etc., he found these relatively much more frequent\n in the group of converts whose transformation had been \u003cspan class=\n \"tei tei-q\"\u003e“striking,”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“striking”\u003c/span\u003e transformation being defined as a\n change which, though not necessarily instantaneous, seems to the\n subject of it to be distinctly different from a process of growth,\n however rapid.\u003ca id=\"noteref_127\" name=\"noteref_127\" href=\n \"#note_127\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e127\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Candidates for conversion at revivals are, as you know, often\n disappointed: they experience nothing striking. Professor Coe had a\n number of persons of this class among his seventy-seven subjects, and\n they almost all, when tested by hypnotism, proved to belong to a\n subclass which he \u003cspan class=\"tei tei-pb\" id=\"page241\"\u003e[pg\n 241]\u003c/span\u003e\u003ca name=\"Pg241\" id=\"Pg241\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n calls \u003cspan class=\"tei tei-q\"\u003e“spontaneous,”\u003c/span\u003e that is, fertile\n in self-suggestions, as distinguished from a \u003cspan class=\n \"tei tei-q\"\u003e“passive”\u003c/span\u003e subclass, to which most of the subjects\n of striking transformation belonged. His inference is that\n self-suggestion of impossibility had prevented the influence upon\n these persons of an environment which, on the more \u003cspan class=\n \"tei tei-q\"\u003e“passive”\u003c/span\u003e subjects, had easily brought forth the\n effects they looked for. Sharp distinctions are difficult in these\n regions, and Professor Coe\u0027s numbers are small. But his methods were\n careful, and the results tally with what one might expect; and they\n seem, on the whole, to justify his practical conclusion, which is\n that if you should expose to a converting influence a subject in whom\n three factors unite: first, pronounced emotional sensibility; second,\n tendency to automatisms; and third, suggestibility of the passive\n type; you might then safely predict the result: there would be a\n sudden conversion, a transformation of the striking kind.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDoes this\n temperamental origin diminish the significance of the sudden\n conversion when it has occurred? Not in the least, as Professor Coe\n well says; for \u003cspan class=\"tei tei-q\"\u003e“the ultimate test of\n religious values is nothing psychological, nothing definable in terms\n of \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ehow it\n happens\u003c/span\u003e\u003c/em\u003e, but something ethical, definable only in terms\n of \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ewhat is\n attained\u003c/span\u003e\u003c/em\u003e.”\u003c/span\u003e\u003ca id=\"noteref_128\" name=\"noteref_128\"\n href=\"#note_128\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e128\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs we proceed\n farther in our inquiry we shall see that what is attained is often an\n altogether new level of spiritual vitality, a relatively heroic\n level, in which impossible things have become possible, and new\n energies and endurances are shown. The personality is changed, the\n man \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eis\u003c/span\u003e\u003c/em\u003e born anew, whether or not his\n psychological idiosyncrasies are what give the particular shape to\n his metamorphosis. \u003cspan class=\"tei tei-q\"\u003e“Sanctification”\u003c/span\u003e is\n the technical name of this result; and erelong examples of it shall\n be brought \u003cspan class=\"tei tei-pb\" id=\"page242\"\u003e[pg\n 242]\u003c/span\u003e\u003ca name=\"Pg242\" id=\"Pg242\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n before you. In this lecture I have still only to add a few remarks on\n the assurance and peace which fill the hour of change itself.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne word more,\n though, before proceeding to that point, lest the final purpose of my\n explanation of suddenness by subliminal activity be misunderstood. I\n do indeed believe that if the Subject have no liability to such\n subconscious activity, or if his conscious fields have a hard rind of\n a margin that resists incursions from beyond it, his conversion must\n be gradual if it occur, and must resemble any simple growth into new\n habits. His possession of a developed subliminal self, and of a leaky\n or pervious margin, is thus a \u003cspan lang=\"la\" class=\"tei tei-foreign\"\n xml:lang=\"la\"\u003e\u003cspan style=\"font-style: italic\"\u003econditio sine qua\n non\u003c/span\u003e\u003c/span\u003e of the Subject\u0027s becoming converted in the\n instantaneous way. But if you, being orthodox Christians, ask me as a\n psychologist whether the reference of a phenomenon to a subliminal\n self does not exclude the notion of the direct presence of the Deity\n altogether, I have to say frankly that as a psychologist I do not see\n why it necessarily should. The lower manifestations of the\n Subliminal, indeed, fall within the resources of the personal\n subject: his ordinary sense-material, inattentively taken in and\n subconsciously remembered and combined, will account for all his\n usual automatisms. But just as our primary wide-awake consciousness\n throws open our senses to the touch of things material, so it is\n logically conceivable that \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eif there be\u003c/span\u003e\u003c/em\u003e higher spiritual\n agencies that can directly touch us, the psychological condition of\n their doing so \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003emight be\u003c/span\u003e\u003c/em\u003e our possession of a\n subconscious region which alone should yield access to them. The\n hubbub of the waking life might close a door which in the dreamy\n Subliminal might remain ajar or open.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThus that\n perception of external control which is so \u003cspan class=\"tei tei-pb\"\n id=\"page243\"\u003e[pg 243]\u003c/span\u003e\u003ca name=\"Pg243\" id=\"Pg243\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e essential a feature in conversion might, in\n some cases at any rate, be interpreted as the orthodox interpret it:\n forces transcending the finite individual might impress him, on\n condition of his being what we may call a subliminal human specimen.\n But in any case the \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003evalue\u003c/span\u003e\u003c/em\u003e of these forces would have to\n be determined by their effects, and the mere fact of their\n transcendency would of itself establish no presumption that they were\n more divine than diabolical.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI confess that\n this is the way in which I should rather see the topic left lying in\n your minds until I come to a much later lecture, when I hope once\n more to gather these dropped threads together into more definitive\n conclusions. The notion of a subconscious self certainly ought not at\n this point of our inquiry to be held to \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eexclude\u003c/span\u003e\u003c/em\u003e\n all notion of a higher penetration. If there be higher powers able to\n impress us, they may get access to us only through the subliminal\n door. (See below, p. \u003ca href=\"#Pg515\" class=\"tei tei-ref\"\u003e515\u003c/a\u003e\n ff.)\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet us turn now to\n the feelings which immediately fill the hour of the conversion\n experience. The first one to be noted is just this sense of higher\n control. It is not always, but it is very often present. We saw\n examples of it in Alline, Bradley, Brainerd, and elsewhere. The need\n of such a higher controlling agency is well expressed in the short\n reference which the eminent French Protestant Adolphe Monod makes to\n the crisis of his own conversion. It was at Naples in his early\n manhood, in the summer of 1827.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMy sadness,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewas without\n limit, and having got entire possession of me, it filled my life from\n the most indifferent external acts to the most secret thoughts, and\n corrupted at their source my feelings, my judgment, and my happiness.\n It was then that I saw that to expect to put a stop to this\n disorder\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page244\"\u003e[pg\n 244]\u003c/span\u003e\u003ca name=\"Pg244\" id=\"Pg244\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eby my reason and my\n will, which were themselves diseased, would be to act like a blind\n man who should pretend to correct one of his eyes by the aid of the\n other equally blind one. I had then no resource save in\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003esome influence from\n without\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e. I remembered the\n promise of the Holy Ghost; and what the positive declarations of the\n Gospel had never succeeded in bringing home to me, I learned at last\n from necessity, and believed, for the first time in my life, in this\n promise, in the only sense in which it answered the needs of my soul,\n in that, namely, of a real external supernatural action, capable of\n giving me thoughts, and taking them away from me, and exerted on me\n by a God as truly master of my heart as he is of the rest of nature.\n Renouncing then all merit, all strength, abandoning all my personal\n resources, and acknowledging no other title to his mercy than my own\n utter misery, I went home and threw myself on my knees, and prayed as\n I never yet prayed in my life. From this day onwards a new interior\n life began for me: not that my melancholy had disappeared, but it had\n lost its sting. Hope had entered into my heart, and once entered on\n the path, the God of Jesus Christ, to whom I then had learned to give\n myself up, little by little did the rest.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_129\" name=\n \"noteref_129\" href=\"#note_129\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e129\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is needless to\n remind you once more of the admirable congruity of Protestant\n theology with the structure of the mind as shown in such experiences.\n In the extreme of melancholy the self that consciously \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eis\u003c/span\u003e\u003c/em\u003e can do\n absolutely nothing. It is completely bankrupt and without resource,\n and no works it can accomplish will avail. Redemption from such\n subjective conditions must be a free gift or nothing, and grace\n through Christ\u0027s accomplished sacrifice is such a gift.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGod,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n Luther,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eis the God of the humble, the\n miserable, the oppressed, and the desperate, and of those that are\n brought even to nothing; and his nature is to give sight to\n the\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page245\"\u003e[pg\n 245]\u003c/span\u003e\u003ca name=\"Pg245\" id=\"Pg245\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eblind, to comfort\n the broken-hearted, to justify sinners, to save the very desperate\n and damned. Now that pernicious and pestilent opinion of man\u0027s own\n righteousness, which will not be a sinner, unclean, miserable, and\n damnable, but righteous and holy, suffereth not God to come to his\n own natural and proper work. Therefore God must take this maul in\n hand (the law, I mean) to beat in pieces and bring to nothing this\n beast with her vain confidence, that she may so learn at length by\n her own misery that she is utterly forlorn and damned. But here\n lieth the difficulty, that when a man is terrified and cast down,\n he is so little able to raise himself up again and say,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eNow I am\n bruised and afflicted enough; now is the time of grace; now is the\n time to hear Christ.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThe\n foolishness of man\u0027s heart is so great that then he rather seeketh\n to himself more laws to satisfy his conscience.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIf I live,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esaith\n he,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI will amend\n my life: I will do this, I will do that.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eBut\n here, except thou do the quite contrary, except thou send Moses\n away with his law, and in these terrors and this anguish lay hold\n upon Christ who died for thy sins, look for no salvation. Thy cowl,\n thy shaven crown, thy chastity, thy obedience, thy poverty, thy\n works, thy merits? what shall all these do? what shall the law of\n Moses avail? If I, wretched and damnable sinner, through works or\n merits could have loved the Son of God, and so come to him, what\n needed he to deliver himself for me? If I, being a wretch and\n damned sinner, could be redeemed by any other price, what needed\n the Son of God to be given? But because there was no other price,\n therefore he delivered neither sheep, ox, gold, nor silver, but\n even God himself, entirely and wholly\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003efor me,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eeven\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003efor\n me,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eI say, a miserable, wretched sinner. Now,\n therefore, I take comfort and apply this to\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003emyself\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e. And this manner of applying is the very true\n force and power of faith. For he died\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003enot\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eto justify the righteous, but the\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eun\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e-righteous, and to make\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethem\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ethe children of God.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_130\" name=\n \"noteref_130\" href=\"#note_130\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e130\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThat is, the more\n literally lost you are, the more literally you are the very being\n whom Christ\u0027s sacrifice has already saved. Nothing in Catholic\n theology, I imagine, \u003cspan class=\"tei tei-pb\" id=\"page246\"\u003e[pg\n 246]\u003c/span\u003e\u003ca name=\"Pg246\" id=\"Pg246\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e has\n ever spoken to sick souls as straight as this message from Luther\u0027s\n personal experience. As Protestants are not all sick souls, of course\n reliance on what Luther exults in calling the dung of one\u0027s merits,\n the filthy puddle of one\u0027s own righteousness, has come to the front\n again in their religion; but the adequacy of his view of Christianity\n to the deeper parts of our human mental structure is shown by its\n wildfire contagiousness when it was a new and quickening thing.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFaith that Christ\n has genuinely done his work was part of what Luther meant by faith,\n which so far is faith in a fact intellectually conceived of. But this\n is only one part of Luther\u0027s faith, the other part being far more\n vital. This other part is something not intellectual but immediate\n and intuitive, the assurance, namely, that I, this individual I, just\n as I stand, without one plea, etc., am saved now and forever.\u003ca id=\n \"noteref_131\" name=\"noteref_131\" href=\"#note_131\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e131\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eProfessor Leuba is\n undoubtedly right in contending that the conceptual belief about\n Christ\u0027s work, although so often efficacious and antecedent, is\n really accessory and non-essential, and that the \u003cspan class=\n \"tei tei-q\"\u003e“joyous conviction”\u003c/span\u003e can also \u003cspan class=\n \"tei tei-pb\" id=\"page247\"\u003e[pg 247]\u003c/span\u003e\u003ca name=\"Pg247\" id=\"Pg247\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e come by far other channels than this\n conception. It is to the joyous conviction itself, the assurance that\n all is well with one, that he would give the name of faith\n \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\"font-style: italic\"\u003epar\n excellence\u003c/span\u003e\u003c/span\u003e.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen the sense of estrangement,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003efencing man about in a\n narrowly limited ego, breaks down, the individual finds\n himself\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eat one with\n all creation.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eHe lives in the universal life; he and\n man, he and nature, he and God, are one. That state of confidence,\n trust, union with all things, following upon the achievement of\n moral unity, is the\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eFaith-state\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e.\n Various dogmatic beliefs suddenly, on the advent of the\n faith-state, acquire a character of certainty, assume a new\n reality, become an object of faith. As the ground of assurance here\n is not rational, argumentation is irrelevant. But such conviction\n being a mere casual offshoot of the faith-state, it is a gross\n error to imagine that the chief practical value of the faith-state\n is its power to stamp with the seal of reality certain particular\n theological conceptions.\u003c/span\u003e\u003ca id=\"noteref_132\" name=\n \"noteref_132\" href=\"#note_132\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e132\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eOn the contrary, its value lies solely\n in the fact that it is the psychic correlate of a biological growth\n reducing contending desires to one direction; a growth which\n expresses itself in new affective states and new reactions; in\n larger, nobler, more Christ-like activities. The ground of the\n specific assurance in religious dogmas is then an affective\n experience. The objects of faith may even be preposterous; the\n affective stream will float them along, and invest them with\n unshakable certitude. The more startling the affective experience,\n the less explicable it seems, the easier it is to make it the\n carrier of unsubstantiated notions.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_133\" name=\n \"noteref_133\" href=\"#note_133\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e133\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe\n characteristics of the affective experience which, to avoid\n ambiguity, should, I think, be called the state of assurance rather\n than the faith-state, can be easily enumerated, though it is probably\n difficult to realize their \u003cspan class=\"tei tei-pb\" id=\"page248\"\u003e[pg\n 248]\u003c/span\u003e\u003ca name=\"Pg248\" id=\"Pg248\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n intensity, unless one have been through the experience one\u0027s\n self.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe central one is\n the loss of all the worry, the sense that all is ultimately well with\n one, the peace, the harmony, the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ewillingness to\n be\u003c/span\u003e\u003c/em\u003e, even though the outer conditions should remain the\n same. The certainty of God\u0027s \u003cspan class=\"tei tei-q\"\u003e“grace,”\u003c/span\u003e\n of \u003cspan class=\"tei tei-q\"\u003e“justification,”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“salvation,”\u003c/span\u003e is an objective belief that usually\n accompanies the change in Christians; but this may be entirely\n lacking and yet the affective peace remain the same—you will\n recollect the case of the Oxford graduate: and many might be given\n where the assurance of personal salvation was only a later result. A\n passion of willingness, of acquiescence, of admiration, is the\n glowing centre of this state of mind.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe second feature\n is the sense of perceiving truths not known before. The mysteries of\n life become lucid, as Professor Leuba says; and often, nay usually,\n the solution is more or less unutterable in words. But these more\n intellectual phenomena may be postponed until we treat of\n mysticism.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA third\n peculiarity of the assurance state is the objective change which the\n world often appears to undergo. \u003cspan class=\"tei tei-q\"\u003e“An\n appearance of newness beautifies every object,”\u003c/span\u003e the precise\n opposite of that other sort of newness, that dreadful unreality and\n strangeness in the appearance of the world, which is experienced by\n melancholy patients, and of which you may recall my relating some\n examples.\u003ca id=\"noteref_134\" name=\"noteref_134\" href=\n \"#note_134\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e134\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e This\n sense of clean and beautiful newness within and without is one of the\n commonest entries in conversion records. Jonathan Edwards thus\n describes it in himself:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAfter this my sense of divine things gradually\n increased, and became more and more lively, and had more of that\n inward sweetness. The appearance of everything was altered;\n there\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page249\"\u003e[pg\n 249]\u003c/span\u003e\u003ca name=\"Pg249\" id=\"Pg249\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eseemed to be, as it\n were, a calm, sweet cast, or appearance of divine glory, in almost\n everything. God\u0027s excellency, his wisdom, his purity and love, seemed\n to appear in everything; in the sun, moon, and stars; in the clouds\n and blue sky; in the grass, flowers, and trees; in the water and all\n nature; which used greatly to fix my mind. And scarce anything, among\n all the works of nature, was so sweet to me as thunder and lightning;\n formerly nothing had been so terrible to me. Before, I used to be\n uncommonly terrified with thunder, and to be struck with terror when\n I saw a thunderstorm rising; but now, on the contrary, it rejoices\n me.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_135\" name=\"noteref_135\" href=\"#note_135\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e135\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBilly Bray, an\n excellent little illiterate English evangelist, records his sense of\n newness thus:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI said to the Lord:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThou hast said, they that ask shall receive, they\n that seek shall find, and to them that knock the door shall be\n opened, and I have faith to believe it.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eIn an\n instant the Lord made me so happy that I cannot express what I\n felt. I shouted for joy. I praised God with my whole heart…. I\n think this was in November, 1823, but what day of the month I do\n not know. I remember this, that everything looked new to me, the\n people, the fields, the cattle, the trees. I was like a new man in\n a new world. I spent the greater part of my time in praising the\n Lord.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_136\" name=\"noteref_136\" href=\"#note_136\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e136\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eStarbuck and Leuba\n both illustrate this sense of newness by quotations. I take the two\n following from Starbuck\u0027s manuscript collection. One, a woman,\n says:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI was taken to a camp-meeting, mother and religious\n friends seeking and praying for my conversion. My emotional nature\n was stirred to its depths; confessions of depravity and pleading with\n God for salvation from sin made me oblivious of all surroundings. I\n plead for mercy, and had a vivid realization of forgiveness and\n renewal of my nature. When rising from my knees I exclaimed,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eOld things have\n passed away, all things\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page250\"\u003e\n [pg 250]\u003c/span\u003e\u003ca name=\"Pg250\" id=\"Pg250\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ehave become\n new.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eIt was like entering another world, a\n new state of existence. Natural objects were glorified, my\n spiritual vision was so clarified that I saw beauty in every\n material object in the universe, the woods were vocal with heavenly\n music; my soul exulted in the love of God, and I wanted everybody\n to share in my joy.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next case is\n that of a man:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI know not how I got back into the encampment, but\n found myself staggering up to Rev. ——\u0027s Holiness tent—and as it was\n full of seekers and a terrible noise inside, some groaning, some\n laughing, and some shouting, and by a large oak, ten feet from the\n tent, I fell on my face by a bench, and tried to pray, and every time\n I would call on God, something like a man\u0027s hand would strangle me by\n choking. I don\u0027t know whether there were any one around or near me or\n not. I thought I should surely die if I did not get help, but just as\n often as I would pray, that unseen hand was felt on my throat and my\n breath squeezed off. Finally something said:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eVenture on the atonement, for you will die anyway if\n you don\u0027t.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eSo I made one final struggle to call on\n God for mercy, with the same choking and strangling, determined to\n finish the sentence of prayer for Mercy, if I did strangle and die,\n and the last I remember that time was falling back on the ground with\n the same unseen hand on my throat. I don\u0027t know how long I lay there\n or what was going on. None of my folks were present. When I came to\n myself, there were a crowd around me praising God. The very heavens\n seemed to open and pour down rays of light and glory. Not for a\n moment only, but all day and night, floods of light and glory seemed\n to pour through my soul, and oh, how I was changed, and everything\n became new. My horses and hogs and even everybody seemed\n changed.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis man\u0027s case\n introduces the feature of automatisms, which in suggestible subjects\n have been so startling a feature at revivals since, in Edwards\u0027s,\n Wesley\u0027s, and Whitfield\u0027s time, these became a regular means of\n gospel propagation. They were at first supposed to be semi-miraculous\n \u003cspan class=\"tei tei-pb\" id=\"page251\"\u003e[pg 251]\u003c/span\u003e\u003ca name=\"Pg251\"\n id=\"Pg251\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e proofs of \u003cspan class=\n \"tei tei-q\"\u003e“power”\u003c/span\u003e on the part of the Holy Ghost; but great\n divergence of opinion quickly arose concerning them. Edwards, in his\n Thoughts on the Revival of Religion in New England, has to defend\n them against their critics; and their value has long been matter of\n debate even within the revivalistic denominations.\u003ca id=\"noteref_137\"\n name=\"noteref_137\" href=\"#note_137\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e137\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e They\n undoubtedly have no essential spiritual significance, and although\n their presence makes his conversion more memorable to the convert, it\n has never been proved that converts who show them are more\n persevering or fertile in good fruits than those whose change of\n heart has had less violent accompaniments. On the whole,\n unconsciousness, convulsions, visions, involuntary vocal utterances,\n and suffocation, must be simply ascribed to the subject\u0027s having a\n large subliminal region, involving nervous instability. This is often\n the subject\u0027s own view of the matter afterwards. One of Starbuck\u0027s\n correspondents writes, for instance:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have been through the experience which is known as\n conversion. My explanation of it is this: the subject works his\n emotions up to the breaking point, at the same time resisting their\n physical manifestations, such as quickened pulse, etc., and then\n suddenly lets them have their full sway over his body. The relief is\n something wonderful, and the pleasurable effects of the emotions are\n experienced to the highest degree.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere is one form\n of sensory automatism which possibly deserves special notice on\n account of its frequency. I refer to hallucinatory or\n pseudo-hallucinatory luminous phenomena, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ephotisms\u003c/span\u003e\u003c/em\u003e,\n to use the term of the psychologists. Saint Paul\u0027s blinding heavenly\n vision seems to have been a phenomenon of this sort; so does\n Constantine\u0027s \u003cspan class=\"tei tei-pb\" id=\"page252\"\u003e[pg\n 252]\u003c/span\u003e\u003ca name=\"Pg252\" id=\"Pg252\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n cross in the sky. The last case but one which I quoted mentions\n floods of light and glory. Henry Alline mentions a light, about whose\n externality he seems uncertain. Colonel Gardiner sees a blazing\n light. President Finney writes:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAll at once the glory of God shone upon and round\n about me in a manner almost marvelous…. A light perfectly ineffable\n shone in my soul, that almost prostrated me on the ground…. This\n light seemed like the brightness of the sun in every direction. It\n was too intense for the eyes…. I think I knew something then, by\n actual experience, of that light that prostrated Paul on the way to\n Damascus. It was surely a light such as I could not have endured\n long.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_138\" name=\"noteref_138\" href=\"#note_138\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e138\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch reports of\n photisms are indeed far from uncommon. Here is another from\n Starbuck\u0027s collection, where the light appeared evidently\n external:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had attended a series of revival services for\n about two weeks off and on. Had been invited to the altar several\n times, all the time becoming more deeply impressed, when finally I\n decided I must do this, or I should be lost. Realization of\n conversion was very vivid, like a ton\u0027s weight being lifted from my\n heart; a strange light which seemed to light up the whole room (for\n it was dark); a conscious supreme bliss which caused me to\n repeat\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eGlory to\n God\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003efor a long time. Decided to be God\u0027s child for life,\n and to give up my pet ambition, wealth and social position. My former\n habits of life hindered my growth somewhat, but I set about\n overcoming these systematically, and in one year my whole nature was\n changed, i.e., my ambitions were of a different\n order.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere is another\n one of Starbuck\u0027s cases, involving a luminous element:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had been clearly converted twenty-three years\n before, or rather reclaimed. My experience in regeneration was then\n clear and spiritual, and I had not backslidden. But I\n experienced\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page253\"\u003e[pg\n 253]\u003c/span\u003e\u003ca name=\"Pg253\" id=\"Pg253\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eentire\n sanctification on the 15th day of March, 1893, about eleven o\u0027clock\n in the morning. The particular accompaniments of the experience were\n entirely unexpected. I was quietly sitting at home singing selections\n out of Pentecostal Hymns. Suddenly there seemed to be a something\n sweeping into me and inflating my entire being—such a sensation as I\n had never experienced before. When this experience came, I seemed to\n be conducted around a large, capacious, well-lighted room. As I\n walked with my invisible conductor and looked around, a clear thought\n was coined in my mind,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThey are not\n here, they are gone.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eAs soon\n as the thought was definitely formed in my mind, though no word was\n spoken, the Holy Spirit impressed me that I was surveying my own\n soul. Then, for the first time in all my life, did I know that I was\n cleansed from all sin, and filled with the fullness of\n God.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLeuba quotes the\n case of a Mr. Peek, where the luminous affection reminds one of the\n chromatic hallucinations produced by the intoxicant cactus buds\n called mescal by the Mexicans:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen I went in the morning into the fields to work,\n the glory of God appeared in all his visible creation. I well\n remember we reaped oats, and how every straw and head of the oats\n seemed, as it were, arrayed in a kind of rainbow glory, or to glow,\n if I may so express it, in the glory of God.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_139\" name=\n \"noteref_139\" href=\"#note_139\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e139\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page254\"\u003e[pg 254]\u003c/span\u003e\u003ca name=\n \"Pg254\" id=\"Pg254\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe most\n characteristic of all the elements of the conversion crisis, and the\n last one of which I shall speak, is the ecstasy of happiness\n produced. We have already heard several accounts of it, but I will\n add a couple more. President Finney\u0027s is so vivid that I give it at\n length:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAll my feelings seemed to rise and flow out; and the\n utterance of my heart was,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI want to pour my whole soul out to\n God.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eThe rising of my soul was so great\n that I rushed into the back room of the front office, to pray.\n There was no fire and no light in the room; nevertheless it\n appeared to me as if it were perfectly light. As I went in and shut\n the door after me, it seemed as if I met the Lord Jesus Christ face\n to face. It did not occur to me then, nor did it for some time\n afterwards, that it was wholly a mental state. On the contrary, it\n seemed to me that I saw him as I would see any other man. He said\n nothing, but looked at me in such a manner as to break me\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page255\"\u003e[pg 255]\u003c/span\u003e\u003ca name=\n \"Pg255\" id=\"Pg255\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eright down at his feet. I have always since\n regarded this as a most remarkable state of mind; for it seemed to\n me a reality that he stood before me, and I fell down at his feet\n and poured out my soul to him. I wept aloud like a child, and made\n such confessions as I could with my choked utterance. It seemed to\n me that I bathed his feet with my tears; and yet I had no distinct\n impression that I touched him, that I recollect. I must have\n continued in this state for a good while; but my mind was too much\n absorbed with the interview to recollect anything that I said. But\n I know, as soon as my mind became calm enough to break off from the\n interview, I returned to the front office, and found that the fire\n that I had made of large wood was nearly burned out. But as I\n turned and was about to take a seat by the fire, I received a\n mighty baptism of the Holy Ghost. Without any expectation of it,\n without ever having the thought in my mind that there was any such\n thing for me, without any recollection that I had ever heard the\n thing mentioned by any person in the world, the Holy Spirit\n descended upon me in a manner that seemed to go through me, body\n and soul. I could feel the impression, like a wave of electricity,\n going through and through me. Indeed, it seemed to come in waves\n and waves of liquid love; for I could not express it in any other\n way. It seemed like the very breath of God. I can recollect\n distinctly that it seemed to fan me, like immense\n wings.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNo words can express the wonderful love that was\n shed abroad in my heart. I wept aloud with joy and love; and I do\n not know but I should say I literally bellowed out the unutterable\n gushings of my heart. These waves came over me, and over me, and\n over me, one after the other, until I recollect I cried out,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI shall die\n if these waves continue to pass over me.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eLord, I\n cannot bear any more;\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eyet I\n had no fear of death.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHow long I continued in this state, with this\n baptism continuing to roll over me and go through me, I do not\n know. But I know it was late in the evening when a member of my\n choir—for I was the leader of the choir—came into the office to see\n me. He was a member of the church. He found me\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page256\"\u003e[pg 256]\u003c/span\u003e\u003ca name=\"Pg256\" id=\"Pg256\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ein this\n state of loud weeping, and said to me,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMr. Finney, what ails you?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n could make him no answer for some time. He then said,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAre you in\n pain?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI gathered myself up as best I could,\n and replied,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eNo, but so\n happy that I cannot live.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI just now quoted\n Billy Bray; I cannot do better than give his own brief account of his\n post-conversion feelings:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI can\u0027t help praising the Lord. As I go along the\n street, I lift up one foot, and it seems to say\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGlory\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e; and I\n lift up the other, and it seems to say\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAmen\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e; and so\n they keep up like that all the time I am\n walking.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_140\" name=\"noteref_140\" href=\"#note_140\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e140\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne word, before I\n close this lecture, on the question of the transiency or permanence\n of these abrupt conversions. Some of you, I feel sure, knowing that\n numerous \u003cspan class=\"tei tei-pb\" id=\"page257\"\u003e[pg\n 257]\u003c/span\u003e\u003ca name=\"Pg257\" id=\"Pg257\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n backslidings and relapses take place, make of these their\n apperceiving mass for interpreting the whole subject, and dismiss it\n with a pitying smile at so much \u003cspan class=\n \"tei tei-q\"\u003e“hysterics.”\u003c/span\u003e Psychologically, as well as\n religiously, however, this is shallow. It misses the point of serious\n interest, which is not so much the duration as the nature and quality\n of these shiftings of character to higher levels. Men lapse from\n every level—we need no statistics to tell us that. Love is, for\n instance, well known not to be irrevocable, yet, constant or\n inconstant, it reveals new flights and reaches of ideality while it\n lasts. These revelations form its significance to men and women,\n whatever be its duration. So with the conversion experience: that it\n should for even a short time show a human being what the high-water\n mark of his spiritual capacity is, this is what constitutes its\n importance,—an importance which backsliding cannot diminish, although\n persistence might increase it. As a matter of fact, all the more\n striking instances of conversion, all those, for instance, which I\n have quoted, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehave\u003c/span\u003e\u003c/em\u003e been permanent. The case of\n which there might be most doubt, on account of its suggesting so\n strongly an epileptoid seizure, was the case of M. Ratisbonne. Yet I\n am informed that Ratisbonne\u0027s whole future was shaped by those few\n minutes. He gave up his project of marriage, became a priest, founded\n at Jerusalem, where he went to dwell, a mission of nuns for the\n conversion of the Jews, showed no tendency to use for egotistic\n purposes the notoriety given him by the peculiar circumstances of his\n conversion,—which, for the rest, he could seldom refer to without\n tears,—and in short remained an exemplary son of the Church until he\n died, late in the 80\u0027s, if I remember rightly.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe only\n statistics I know of, on the subject of the duration of conversions,\n are those collected for Professor \u003cspan class=\"tei tei-pb\" id=\n \"page258\"\u003e[pg 258]\u003c/span\u003e\u003ca name=\"Pg258\" id=\"Pg258\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e Starbuck by Miss Johnston. They embrace only a\n hundred persons, evangelical church-members, more than half being\n Methodists. According to the statement of the subjects themselves,\n there had been backsliding of some sort in nearly all the cases, 93\n per cent. of the women, 77 per cent. of the men. Discussing the\n returns more minutely, Starbuck finds that only 6 per cent. are\n relapses from the religious faith which the conversion confirmed, and\n that the backsliding complained of is in most only a fluctuation in\n the ardor of sentiment. Only six of the hundred cases report a change\n of faith. Starbuck\u0027s conclusion is that the effect of conversion is\n to bring with it \u003cspan class=\"tei tei-q\"\u003e“a changed attitude towards\n life, which is fairly constant and permanent, although the feelings\n fluctuate…. In other words, the persons who have passed through\n conversion, having once taken a stand for the religious life, tend to\n feel themselves identified with it, no matter how much their\n religious enthusiasm declines.”\u003c/span\u003e\u003ca id=\"noteref_141\" name=\n \"noteref_141\" href=\"#note_141\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e141\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page259\"\u003e[pg 259]\u003c/span\u003e\u003ca name=\n \"Pg259\" id=\"Pg259\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ca name=\"toc19\" id=\"toc19\"\u003e\u003c/a\u003e \u003ca name=\"pdf20\" id=\"pdf20\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_XI_XII_XIII\" id=\"Lecture_XI_XII_XIII\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-top: 3.46em; margin-bottom: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLectures XI, XII, And XIII.\n Saintliness.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe last lecture\n left us in a state of expectancy. What may the practical fruits for\n life have been, of such movingly happy conversions as those we heard\n of? With this question the really important part of our task opens,\n for you remember that we began all this empirical inquiry not merely\n to open a curious chapter in the natural history of human\n consciousness, but rather to attain a spiritual judgment as to the\n total value and positive meaning of all the religious trouble and\n happiness which we have seen. We must, therefore, first describe the\n fruits of the religious life, and then we must judge them. This\n divides our inquiry into two distinct parts. Let us without further\n preamble proceed to the descriptive task.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt ought to be the\n pleasantest portion of our business in these lectures. Some small\n pieces of it, it is true, may be painful, or may show human nature in\n a pathetic light, but it will be mainly pleasant, because the best\n fruits of religious experience are the best things that history has\n to show. They have always been esteemed so; here if anywhere is the\n genuinely strenuous life; and to call to mind a succession of such\n examples as I have lately had to wander through, though it has been\n only in the reading of them, is to feel encouraged and uplifted and\n washed in better moral air.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe highest\n flights of charity, devotion, trust, patience, bravery to which the\n wings of human nature have spread \u003cspan class=\"tei tei-pb\" id=\n \"page260\"\u003e[pg 260]\u003c/span\u003e\u003ca name=\"Pg260\" id=\"Pg260\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e themselves have been flown for religious\n ideals. I can do no better than quote, as to this, some remarks which\n Sainte-Beuve in his History of Port-Royal makes on the results of\n conversion or the state of grace.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Even from the purely human point of view,”\u003c/span\u003e\n Sainte-Beuve says, \u003cspan class=\"tei tei-q\"\u003e“the phenomenon of grace\n must still appear sufficiently extraordinary, eminent, and rare, both\n in its nature and in its effects, to deserve a closer study. For the\n soul arrives thereby at a certain fixed and invincible state, a state\n which is genuinely heroic, and from out of which the greatest deeds\n which it ever performs are executed. Through all the different forms\n of communion, and all the diversity of the means which help to\n produce this state, whether it be reached by a jubilee, by a general\n confession, by a solitary prayer and effusion, whatever in short be\n the place and the occasion, it is easy to recognize that it is\n fundamentally one state in spirit and in fruits. Penetrate a little\n beneath the diversity of circumstances, and it becomes evident that\n in Christians of different epochs it is always one and the same\n modification by which they are affected: there is veritably a single\n fundamental and identical spirit of piety and charity, common to\n those who have received grace; an inner state which before all things\n is one of love and humility, of infinite confidence in God, and of\n severity for one\u0027s self, accompanied with tenderness for others. The\n fruits peculiar to this condition of the soul have the same savor in\n all, under distant suns and in different surroundings, in Saint\n Teresa of Avila just as in any Moravian brother of\n Herrnhut.”\u003c/span\u003e\u003ca id=\"noteref_142\" name=\"noteref_142\" href=\n \"#note_142\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e142\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSainte-Beuve has\n here only the more eminent instances of regeneration in mind, and\n these are of course the instructive ones for us also to consider.\n These devotees \u003cspan class=\"tei tei-pb\" id=\"page261\"\u003e[pg\n 261]\u003c/span\u003e\u003ca name=\"Pg261\" id=\"Pg261\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n have often laid their course so differently from other men that,\n judging them by worldly law, we might be tempted to call them\n monstrous aberrations from the path of nature. I begin, therefore, by\n asking a general psychological question as to what the inner\n conditions are which may make one human character differ so extremely\n from another.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI reply at once\n that where the character, as something distinguished from the\n intellect, is concerned, the causes of human diversity lie chiefly in\n our \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ediffering susceptibilities of emotional\n excitement\u003c/span\u003e\u003c/em\u003e, and in the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003edifferent impulses\n and inhibitions\u003c/span\u003e\u003c/em\u003e which these bring in their train. Let me\n make this more clear.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSpeaking\n generally, our moral and practical attitude, at any given time, is\n always a resultant of two sets of forces within us, impulses pushing\n us one way and obstructions and inhibitions holding us back.\n \u003cspan class=\"tei tei-q\"\u003e“Yes! yes!”\u003c/span\u003e say the impulses;\n \u003cspan class=\"tei tei-q\"\u003e“No! no!”\u003c/span\u003e say the inhibitions. Few\n people who have not expressly reflected on the matter realize how\n constantly this factor of inhibition is upon us, how it contains and\n moulds us by its restrictive pressure almost as if we were fluids\n pent within the cavity of a jar. The influence is so incessant that\n it becomes subconscious. All of you, for example, sit here with a\n certain constraint at this moment, and entirely without express\n consciousness of the fact, because of the influence of the occasion.\n If left alone in the room, each of you would probably involuntarily\n rearrange himself, and make his attitude more \u003cspan class=\n \"tei tei-q\"\u003e“free and easy.”\u003c/span\u003e But proprieties and their\n inhibitions snap like cobwebs if any great emotional excitement\n supervenes. I have seen a dandy appear in the street with his face\n covered with shaving-lather because a house across the way was on\n fire; and a woman will run among strangers in her nightgown if\n \u003cspan class=\"tei tei-pb\" id=\"page262\"\u003e[pg 262]\u003c/span\u003e\u003ca name=\"Pg262\"\n id=\"Pg262\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e it be a question of saving her\n baby\u0027s life or her own. Take a self-indulgent woman\u0027s life in\n general. She will yield to every inhibition set by her disagreeable\n sensations, lie late in bed, live upon tea or bromides, keep indoors\n from the cold. Every difficulty finds her obedient to its\n \u003cspan class=\"tei tei-q\"\u003e“no.”\u003c/span\u003e But make a mother of her, and\n what have you? Possessed by maternal excitement, she now confronts\n wakefulness, weariness, and toil without an instant of hesitation or\n a word of complaint. The inhibitive power of pain over her is\n extinguished wherever the baby\u0027s interests are at stake. The\n inconveniences which this creature occasions have become, as James\n Hinton says, the glowing heart of a great joy, and indeed are now the\n very conditions whereby the joy becomes most deep.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis is an example\n of what you have already heard of as the \u003cspan class=\n \"tei tei-q\"\u003e“expulsive power of a higher affection.”\u003c/span\u003e But be\n the affection high or low, it makes no difference, so long as the\n excitement it brings be strong enough. In one of Henry Drummond\u0027s\n discourses he tells of an inundation in India where an eminence with\n a bungalow upon it remained unsubmerged, and became the refuge of a\n number of wild animals and reptiles in addition to the human beings\n who were there. At a certain moment a royal Bengal tiger appeared\n swimming towards it, reached it, and lay panting like a dog upon the\n ground in the midst of the people, still possessed by such an agony\n of terror that one of the Englishmen could calmly step up with a\n rifle and blow out its brains. The tiger\u0027s habitual ferocity was\n temporarily quelled by the emotion of fear, which became sovereign,\n and formed a new centre for his character.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSometimes no\n emotional state is sovereign, but many contrary ones are mixed\n together. In that case one hears \u003cspan class=\"tei tei-pb\" id=\n \"page263\"\u003e[pg 263]\u003c/span\u003e\u003ca name=\"Pg263\" id=\"Pg263\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e both \u003cspan class=\"tei tei-q\"\u003e“yeses”\u003c/span\u003e and\n \u003cspan class=\"tei tei-q\"\u003e“noes,”\u003c/span\u003e and the \u003cspan class=\n \"tei tei-q\"\u003e“will”\u003c/span\u003e is called on then to solve the conflict.\n Take a soldier, for example, with his dread of cowardice impelling\n him to advance, his fears impelling him to run, and his propensities\n to imitation pushing him towards various courses if his comrades\n offer various examples. His person becomes the seat of a mass of\n interferences; and he may for a time simply waver, because no one\n emotion prevails. There is a pitch of intensity, though, which, if\n any emotion reach it, enthrones that one as alone effective and\n sweeps its antagonists and all their inhibitions away. The fury of\n his comrades\u0027 charge, once entered on, will give this pitch of\n courage to the soldier; the panic of their rout will give this pitch\n of fear. In these sovereign excitements, things ordinarily impossible\n grow natural because the inhibitions are annulled. Their \u003cspan class=\n \"tei tei-q\"\u003e“no! no!”\u003c/span\u003e not only is not heard, it does not\n exist. Obstacles are then like tissue-paper hoops to the circus\n rider—no impediment; the flood is higher than the dam they make.\n \u003cspan class=\"tei tei-q\"\u003e“Lass sie betteln gehn wenn sie hungrig\n sind!”\u003c/span\u003e cries the grenadier, frantic over his Emperor\u0027s\n capture, when his wife and babes are suggested; and men pent into a\n burning theatre have been known to cut their way through the crowd\n with knives.\u003ca id=\"noteref_143\" name=\"noteref_143\" href=\n \"#note_143\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e143\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page264\"\u003e[pg 264]\u003c/span\u003e\u003ca name=\"Pg264\" id=\"Pg264\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne mode of\n emotional excitability is exceedingly important in the composition of\n the energetic character, from its peculiarly destructive power over\n inhibitions. I mean what in its lower form is mere irascibility,\n susceptibility to wrath, the fighting temper; and what in subtler\n ways manifests itself as impatience, grimness, earnestness, severity\n of character. Earnestness means willingness to live with energy,\n though energy bring pain. The pain may be pain to other people or\n pain to one\u0027s self—it makes little difference; for when the strenuous\n mood is on one, the aim is to break something, no matter whose or\n what. Nothing annihilates an inhibition as irresistibly as anger does\n it; for, as Moltke says of war, destruction pure and simple is its\n essence. This is what makes it so invaluable an ally of every other\n passion. The sweetest delights are trampled on with a ferocious\n pleasure the moment they offer themselves as checks to a cause by\n which our higher indignations are elicited. It costs then nothing to\n drop friendships, to renounce long-rooted privileges and possessions,\n to break with social ties. Rather do we take a stern joy in the\n astringency and desolation; and what is called weakness of character\n seems in most cases to consist in the inaptitude for these\n sacrificial moods, of which one\u0027s own inferior self and its pet\n softnesses must often be the targets and the victims.\u003ca id=\n \"noteref_144\" name=\"noteref_144\" href=\"#note_144\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e144\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page265\"\u003e[pg 265]\u003c/span\u003e\u003ca name=\"Pg265\" id=\"Pg265\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo far I have\n spoken of temporary alterations produced by shifting excitements in\n the same person. But the relatively fixed differences of character of\n different persons are explained in a precisely similar way. In a man\n with a liability to a special sort of emotion, whole ranges of\n inhibition habitually vanish, which in other men remain effective,\n and other sorts of inhibition take their place. When a person has an\n inborn genius for certain emotions, his life differs strangely from\n that of ordinary people, for none of their usual deterrents check\n him. Your mere aspirant to a type of character, on the contrary, only\n shows, when your natural lover, fighter, or reformer, with whom the\n passion is a gift of nature, comes along, the hopeless inferiority of\n voluntary to instinctive action. He has deliberately to overcome his\n inhibitions; the genius with the inborn passion seems not to feel\n them at all; he is free of all that inner friction and nervous waste.\n To a Fox, a Garibaldi, a General Booth, a John Brown, a Louise\n Michel, a Bradlaugh, the obstacles omnipotent over those around them\n are as if non-existent. Could the rest of us so disregard them, there\n might be many such heroes, for many have the wish to live for similar\n ideals, and only the adequate degree of inhibition-quenching fury is\n lacking.\u003ca id=\"noteref_145\" name=\"noteref_145\" href=\n \"#note_145\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e145\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page266\"\u003e[pg 266]\u003c/span\u003e\u003ca name=\"Pg266\" id=\"Pg266\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe difference\n between willing and merely wishing, between having ideals that are\n creative and ideals that are but pinings and regrets, thus depends\n solely either on the amount of steam-pressure chronically driving the\n character in the ideal direction, or on the amount of ideal\n excitement transiently acquired. Given a certain amount of love,\n indignation, generosity, magnanimity, admiration, loyalty, or\n enthusiasm of self-surrender, the result is always the same. That\n whole raft of cowardly obstructions, which in tame persons and dull\n moods are sovereign impediments to action, sinks away at once. Our\n conventionality,\u003ca id=\"noteref_146\" name=\"noteref_146\" href=\n \"#note_146\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e146\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e our\n shyness, laziness, and stinginess, our demands for precedent and\n permission, for guarantee and surety, our small suspicions,\n timidities, despairs, where are they now? Severed like cobwebs,\n broken like bubbles in the sun—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 0.90em; margin-top: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWo sind\n die Sorge nun und Noth\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eDie mich noch gestern wollt\u0027\n erschlaffen?\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIch schäm\u0027 mich dess\u0027 im\n Morgenroth.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe flood we are\n borne on rolls them so lightly under that their very contact is\n unfelt. Set free of them, we float and soar and sing. This auroral\n openness and \u003cspan class=\"tei tei-pb\" id=\"page267\"\u003e[pg\n 267]\u003c/span\u003e\u003ca name=\"Pg267\" id=\"Pg267\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n uplift gives to all creative ideal levels a bright and caroling\n quality, which is nowhere more marked than where the controlling\n emotion is religious. \u003cspan class=\"tei tei-q\"\u003e“The true monk,”\u003c/span\u003e\n writes an Italian mystic, \u003cspan class=\"tei tei-q\"\u003e“takes nothing with\n him but his lyre.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe may now turn\n from these psychological generalities to those fruits of the\n religious state which form the special subject of our present\n lecture. The man who lives in his religious centre of personal\n energy, and is actuated by spiritual enthusiasms, differs from his\n previous carnal self in perfectly definite ways. The new ardor which\n burns in his breast consumes in its glow the lower \u003cspan class=\n \"tei tei-q\"\u003e“noes”\u003c/span\u003e which formerly beset him, and keeps him\n immune against infection from the entire groveling portion of his\n nature. Magnanimities once impossible are now easy; paltry\n conventionalities and mean incentives once tyrannical hold no sway.\n The stone wall inside of him has fallen, the hardness in his heart\n has broken down. The rest of us can, I think, imagine this by\n recalling our state of feeling in those temporary \u003cspan class=\n \"tei tei-q\"\u003e“melting moods”\u003c/span\u003e into which either the trials of\n real life, or the theatre, or a novel sometimes throw us. Especially\n if we weep! For it is then as if our tears broke through an\n inveterate inner dam, and let all sorts of ancient peccancies and\n moral stagnancies drain away, leaving us now washed and soft of heart\n and open to every nobler leading. With most of us the customary\n hardness quickly returns, but not so with saintly persons. Many\n saints, even as energetic ones as Teresa and Loyola, have possessed\n what the church traditionally reveres as a special grace, the\n so-called gift of tears. In these persons the melting mood seems to\n have held almost uninterrupted control. And as it is with tears and\n melting moods, so it is with \u003cspan class=\"tei tei-pb\" id=\n \"page268\"\u003e[pg 268]\u003c/span\u003e\u003ca name=\"Pg268\" id=\"Pg268\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e other exalted affections. Their reign may come\n by gradual growth or by a crisis; but in either case it may have\n \u003cspan class=\"tei tei-q\"\u003e“come to stay.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAt the end of the\n last lecture we saw this permanence to be true of the general\n paramountcy of the higher insight, even though in the ebbs of\n emotional excitement meaner motives might temporarily prevail and\n backsliding might occur. But that lower temptations may remain\n completely annulled, apart from transient emotion and as if by\n alteration of the man\u0027s habitual nature, is also proved by\n documentary evidence in certain cases. Before embarking on the\n general natural history of the regenerate character, let me convince\n you of this curious fact by one or two examples. The most numerous\n are those of reformed drunkards. You recollect the case of Mr. Hadley\n in the last lecture; the Jerry McAuley Water Street Mission abounds\n in similar instances.\u003ca id=\"noteref_147\" name=\"noteref_147\" href=\n \"#note_147\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e147\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e You\n also remember the graduate of Oxford, converted at three in the\n afternoon, and getting drunk in the hay-field the next day, but after\n that permanently cured of his appetite. \u003cspan class=\"tei tei-q\"\u003e“From\n that hour drink has had no terrors for me: I never touch it, never\n want it. The same thing occurred with my pipe, … the desire for it\n went at once and has never returned. So with every known sin, the\n deliverance in each case being permanent and complete. I have had no\n temptations since conversion.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere is an\n analogous case from Starbuck\u0027s manuscript collection:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI went into the old Adelphi Theatre, where there was\n a Holiness meeting, … and I began saying,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLord, Lord, I must have this\n blessing.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eThen what was to me an audible voice\n said:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAre you willing\n to give up everything to the\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page269\"\u003e[pg 269]\u003c/span\u003e\u003ca name=\"Pg269\" id=\"Pg269\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLord?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand\n question after question kept coming up, to all of which I\n said:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eYes, Lord; yes,\n Lord!\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003euntil this came:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhy do you not accept it\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003enow\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand I\n said:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI do,\n Lord.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—I\n felt no particular joy, only a trust. Just then the meeting closed,\n and, as I went out on the street, I met a gentleman smoking a fine\n cigar, and a cloud of smoke came into my face, and I took a long,\n deep breath of it, and praise the Lord, all my appetite for it was\n gone. Then as I walked along the street, passing saloons where the\n fumes of liquor came out, I found that all my taste and longing for\n that accursed stuff was gone. Glory to God! … [But] for ten or\n eleven long years [after that] I was in the wilderness with its ups\n and downs. My appetite for liquor never came\n back.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe classic case\n of Colonel Gardiner is that of a man cured of sexual temptation in a\n single hour. To Mr. Spears the colonel said, \u003cspan class=\n \"tei tei-q\"\u003e“I was effectually cured of all inclination to that sin I\n was so strongly addicted to that I thought nothing but shooting me\n through the head could have cured me of it; and all desire and\n inclination to it was removed, as entirely as if I had been a sucking\n child; nor did the temptation return to this day.”\u003c/span\u003e Mr.\n Webster\u0027s words on the same subject are these: \u003cspan class=\n \"tei tei-q\"\u003e“One thing I have heard the colonel frequently say, that\n he was much addicted to impurity before his acquaintance with\n religion; but that, so soon as he was enlightened from above, he felt\n the power of the Holy Ghost changing his nature so wonderfully that\n his sanctification in this respect seemed more remarkable than in any\n other.”\u003c/span\u003e\u003ca id=\"noteref_148\" name=\"noteref_148\" href=\n \"#note_148\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e148\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch rapid\n abolition of ancient impulses and propensities reminds us so strongly\n of what has been observed as the result of hypnotic suggestion that\n it is difficult not to believe that subliminal influences play the\n decisive \u003cspan class=\"tei tei-pb\" id=\"page270\"\u003e[pg\n 270]\u003c/span\u003e\u003ca name=\"Pg270\" id=\"Pg270\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n part in these abrupt changes of heart, just as they do in\n hypnotism.\u003ca id=\"noteref_149\" name=\"noteref_149\" href=\n \"#note_149\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e149\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Suggestive therapeutics abound in records of cure, after a few\n sittings, of inveterate bad habits with which the patient, left to\n ordinary moral and physical influences, had struggled in vain. Both\n drunkenness and sexual vice have been cured in this way, action\n through the subliminal seeming thus in many individuals to have the\n prerogative of inducing relatively stable change. If the grace of God\n miraculously operates, it probably operates through the subliminal\n door, then. But just \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehow\u003c/span\u003e\u003c/em\u003e anything operates in this region\n is still unexplained, and we shall do well now to say good-by to the\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eprocess\u003c/span\u003e\u003c/em\u003e of transformation\n altogether,—leaving it, if you like, a good deal of a psychological\n or theological mystery,—and to turn our attention to the fruits of\n the religious condition, no matter in what way they may have been\n produced.\u003ca id=\"noteref_150\" name=\"noteref_150\" href=\n \"#note_150\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e150\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page271\"\u003e[pg 271]\u003c/span\u003e\u003ca name=\"Pg271\" id=\"Pg271\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe collective\n name for the ripe fruits of religion in a character is\n Saintliness.\u003ca id=\"noteref_151\" name=\"noteref_151\" href=\n \"#note_151\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e151\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n saintly character is the character for which spiritual emotions are\n the habitual centre of the personal energy; and there is a certain\n composite photograph of universal saintliness, the same in all\n religions, of which the features can easily be traced.\u003ca id=\n \"noteref_152\" name=\"noteref_152\" href=\"#note_152\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e152\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page272\"\u003e[pg 272]\u003c/span\u003e\u003ca name=\"Pg272\" id=\"Pg272\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThey are\n these:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e1. A feeling of\n being in a wider life than that of this world\u0027s selfish little\n interests; and a conviction, not merely intellectual, but as it were\n sensible, of the existence of an Ideal Power. In Christian\n saintliness this power is always personified as God; but abstract\n moral ideals, civic or patriotic utopias, or inner visions of\n holiness or right may also be felt as the true lords and enlargers of\n our life, in ways which I described in the lecture on the Reality of\n the Unseen.\u003ca id=\"noteref_153\" name=\"noteref_153\" href=\n \"#note_153\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e153\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page273\"\u003e[pg 273]\u003c/span\u003e\u003ca name=\"Pg273\" id=\"Pg273\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e2. A sense of the\n friendly continuity of the ideal power with our own life, and a\n willing self-surrender to its control.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e3. An immense\n elation and freedom, as the outlines of the confining selfhood melt\n down.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e4. A shifting of\n the emotional centre towards loving and harmonious affections,\n towards \u003cspan class=\"tei tei-q\"\u003e“yes, yes”\u003c/span\u003e and away from\n \u003cspan class=\"tei tei-q\"\u003e“no,”\u003c/span\u003e where the claims of the non-ego\n are concerned.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese fundamental\n inner conditions have characteristic practical consequences, as\n follows:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003ea.\u003c/span\u003e\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eAsceticism.\u003c/span\u003e\u003c/span\u003e—The self-surrender may\n become so passionate as to turn into self-immolation. It may then so\n overrule the ordinary inhibitions of the flesh that the saint finds\n positive pleasure in sacrifice and asceticism, measuring and\n expressing as they do the degree of his loyalty to the higher\n power.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003eb.\u003c/span\u003e\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003eStrength of\n Soul.\u003c/span\u003e\u003c/span\u003e—The sense of enlargement of life may be so\n uplifting that personal motives and inhibitions, commonly omnipotent,\n become too insignificant for notice, and new reaches of patience and\n fortitude open out. Fears and anxieties go, and blissful equanimity\n takes their place. Come heaven, come hell, it makes no difference\n now!\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWe forbid ourselves all seeking after popularity,\n all ambition to appear important. We pledge ourselves to abstain from\n falsehood, in all its degrees. We promise not to create or encourage\n illusions as to what is possible, by what we say or write. We promise\n to one another active sincerity, which strives to see truth clearly,\n and which never fears to declare what it sees.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWe promise deliberate resistance to the tidal\n waves of fashion, to the\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ebooms\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand\n panics of the public mind, to all the forms of weakness and of\n fear.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWe forbid ourselves the use of sarcasm. Of serious\n things we will speak seriously and unsmilingly, without banter and\n without the appearance of banter;—and even so of all things, for\n there are serious ways of being light of heart.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWe will put ourselves forward always for what we\n are, simply and without false humility, as well as without\n pedantry, affectation, or pride.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page274\"\u003e[pg 274]\u003c/span\u003e\u003ca name=\n \"Pg274\" id=\"Pg274\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003ec.\u003c/span\u003e\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ePurity.\u003c/span\u003e\u003c/span\u003e—The shifting of the\n emotional centre brings with it, first, increase of purity. The\n sensitiveness to spiritual discords is enhanced, and the cleansing of\n existence from brutal and sensual elements becomes imperative.\n Occasions of contact with such elements are avoided: the saintly life\n must deepen its spiritual consistency and keep unspotted from the\n world. In some temperaments this need of purity of spirit takes an\n ascetic turn, and weaknesses of the flesh are treated with relentless\n severity.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003ed.\u003c/span\u003e\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eCharity.\u003c/span\u003e\u003c/span\u003e—The shifting of the\n emotional centre brings, secondly, increase of charity, tenderness\n for fellow-creatures. The ordinary motives to antipathy, which\n usually set such close bounds to tenderness among human beings, are\n inhibited. The saint loves his enemies, and treats loathsome beggars\n as his brothers.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI now have to give\n some concrete illustrations of these fruits of the spiritual tree.\n The only difficulty is to choose, for they are so abundant.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSince the sense of\n Presence of a higher and friendly Power seems to be the fundamental\n feature in the spiritual life, I will begin with that.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn our narratives\n of conversion we saw how the world might look shining and\n transfigured to the convert,\u003ca id=\"noteref_154\" name=\"noteref_154\"\n href=\"#note_154\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e154\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and,\n apart from anything acutely religious, we all have moments when the\n universal life seems to wrap us round with friendliness. In youth and\n health, in summer, in the woods or on the mountains, there come days\n when the weather seems all whispering with peace, hours when the\n goodness and beauty of existence enfold us like a dry warm climate,\n or chime through us as if our inner ears were subtly ringing with the\n world\u0027s security. Thoreau writes:—\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page275\"\u003e[pg 275]\u003c/span\u003e\u003ca name=\"Pg275\" id=\"Pg275\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOnce, a few weeks after I came to the woods, for an\n hour I doubted whether the near neighborhood of man was not essential\n to a serene and healthy life. To be alone was somewhat unpleasant.\n But, in the midst of a gentle rain, while these thoughts prevailed, I\n was suddenly sensible of such sweet and beneficent society in Nature,\n in the very pattering of the drops, and in every sight and sound\n around my house, an infinite and unaccountable friendliness all at\n once, like an atmosphere, sustaining me, as made the fancied\n advantages of human neighborhood insignificant, and I have never\n thought of them since. Every little pine-needle expanded and swelled\n with sympathy and befriended me. I was so distinctly made aware of\n the presence of something kindred to me, that I thought no place\n could ever be strange to me again.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_155\" name=\n \"noteref_155\" href=\"#note_155\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e155\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the Christian\n consciousness this sense of the enveloping friendliness becomes most\n personal and definite. \u003cspan class=\"tei tei-q\"\u003e“The\n compensation,”\u003c/span\u003e writes a German author, \u003cspan class=\n \"tei tei-q\"\u003e“for the loss of that sense of personal independence\n which man so unwillingly gives up, is the disappearance of all\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efear\u003c/span\u003e\u003c/em\u003e from one\u0027s life, the quite\n indescribable and inexplicable feeling of an inner \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esecurity\u003c/span\u003e\u003c/em\u003e,\n which one can only experience, but which, once it has been\n experienced, one can never forget.”\u003c/span\u003e\u003ca id=\"noteref_156\" name=\n \"noteref_156\" href=\"#note_156\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e156\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI find an\n excellent description of this state of mind in a sermon by Mr.\n Voysey:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt is the experience of myriads of trustful souls,\n that this sense of God\u0027s unfailing presence with them in their going\n out and in their coming in, and by night and day, is a source of\n absolute repose and confident calmness. It drives away all fear of\n what may befall them. That nearness of God is a constant security\n against terror and anxiety. It is not that they are at all assured of\n physical safety, or deem themselves protected by a love which is\n denied to others, but that they are in a state of mind equally ready\n to be safe or to meet with injury. If injury\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page276\"\u003e[pg 276]\u003c/span\u003e\u003ca name=\"Pg276\" id=\"Pg276\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ebefall them,\n they will be content to bear it because the Lord is their keeper, and\n nothing can befall them without his will. If it be his will, then\n injury is for them a blessing and no calamity at all. Thus and thus\n only is the trustful man protected and shielded from harm. And I for\n one—by no means a thick-skinned or hard-nerved man—am absolutely\n satisfied with this arrangement, and do not wish for any other kind\n of immunity from danger and catastrophe. Quite as sensitive to pain\n as the most highly strung organism, I yet feel that the worst of it\n is conquered, and the sting taken out of it altogether, by the\n thought that God is our loving and sleepless keeper, and that nothing\n can hurt us without his will.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_157\" name=\n \"noteref_157\" href=\"#note_157\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e157\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMore excited\n expressions of this condition are abundant in religious literature. I\n could easily weary you with their monotony. Here is an account from\n Mrs. Jonathan Edwards:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLast night,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eMrs.\n Edwards writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewas the\n sweetest night I ever had in my life. I never before, for so long a\n time together, enjoyed so much of the light and rest and sweetness of\n heaven in my soul, but without the least agitation of body during the\n whole time. Part of the night I lay awake, sometimes asleep, and\n sometimes between sleeping and waking. But all night I continued in a\n constant, clear, and lively sense of the heavenly sweetness of\n Christ\u0027s excellent love, of his nearness to me, and of my dearness to\n him; with an inexpressibly sweet calmness of soul in an entire rest\n in him. I seemed to myself to perceive a glow of divine love come\n down from the heart of Christ in heaven into my heart in a constant\n stream, like a stream or pencil of sweet light. At the same time my\n heart and soul all flowed out in love to Christ, so that there seemed\n to be a constant flowing and reflowing of heavenly love, and I\n appeared to myself to float or swim, in these bright, sweet beams,\n like the motes swimming in the beams of the sun, or the streams of\n his light which come in at the window. I think that what I felt each\n minute was worth more than all the outward comfort and pleasure which\n I had enjoyed in my whole life put\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page277\"\u003e[pg 277]\u003c/span\u003e\u003ca name=\"Pg277\" id=\"Pg277\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003etogether. It was\n pleasure, without the least sting, or any interruption. It was a\n sweetness, which my soul was lost in; it seemed to be all that my\n feeble frame could sustain. There was but little difference,\n whether I was asleep or awake, but if there was any difference, the\n sweetness was greatest while I was asleep.\u003c/span\u003e\u003ca id=\n \"noteref_158\" name=\"noteref_158\" href=\"#note_158\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e158\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eAs I awoke early the next morning, it\n seemed to me that I had entirely done with myself. I felt that the\n opinions of the world concerning me were nothing, and that I had no\n more to do with any outward interest of my own than with that of a\n person whom I never saw. The glory of God seemed to swallow up\n every wish and desire of my heart…. After retiring to rest and\n sleeping a little while, I awoke, and was led to reflect on God\u0027s\n mercy to me, in giving me, for many years, a willingness to die;\n and after that, in making me willing to live, that I might do and\n suffer whatever he called me to here. I also thought how God had\n graciously given me an entire resignation to his will, with respect\n to the kind and manner of death that I should die; having been made\n willing to die on the rack, or at the stake, and if it were God\u0027s\n will, to die in darkness. But now it occurred to me, I used to\n think of living no longer than to the ordinary age of man. Upon\n this I was led to ask myself, whether I was not willing to be kept\n out of heaven even longer; and my whole heart seemed immediately to\n reply: Yes, a thousand years, and a thousand in horror, if it be\n most for the honor of God, the torment of my body being so great,\n awful, and overwhelming that none could bear to live in the country\n where the spectacle was seen, and the torment of my mind being\n vastly greater. And it seemed to me that I found a perfect\n willingness, quietness, and alacrity of soul in\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page278\"\u003e[pg 278]\u003c/span\u003e\u003ca name=\"Pg278\" id=\"Pg278\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003econsenting\n that it should be so, if it were most for the glory of God, so that\n there was no hesitation, doubt, or darkness in my mind. The glory\n of God seemed to overcome me and swallow me up, and every\n conceivable suffering, and everything that was terrible to my\n nature, seemed to shrink to nothing before it. This resignation\n continued in its clearness and brightness the rest of the night,\n and all the next day, and the night following, and on Monday in the\n forenoon, without interruption or abatement.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_159\" name=\n \"noteref_159\" href=\"#note_159\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e159\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe annals of\n Catholic saintship abound in records as ecstatic or more ecstatic\n than this. \u003cspan class=\"tei tei-q\"\u003e“Often the assaults of the divine\n love,”\u003c/span\u003e it is said of the Sister Séraphique de la Martinière,\n \u003cspan class=\"tei tei-q\"\u003e“reduced her almost to the point of death.\n She used tenderly to complain of this to God. \u003cspan class=\n \"tei tei-q\"\u003e‘I cannot support it,’\u003c/span\u003e she used to say.\n \u003cspan class=\"tei tei-q\"\u003e‘Bear gently with my weakness, or I shall\n expire under the violence of your love.’\u003c/span\u003e ”\u003c/span\u003e\u003ca id=\n \"noteref_160\" name=\"noteref_160\" href=\"#note_160\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e160\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet me pass next\n to the Charity and Brotherly Love which are a usual fruit of\n saintliness, and have always been reckoned essential theological\n virtues, however limited may have been the kinds of service which the\n particular theology enjoined. Brotherly love would follow logically\n from the assurance of God\u0027s friendly presence, the notion of our\n brotherhood as men being an immediate inference from that of God\u0027s\n fatherhood of us all. When Christ utters the precepts: \u003cspan class=\n \"tei tei-q\"\u003e“Love your enemies, bless them that curse you, do good to\n them that hate you, and pray for them which despitefully use you, and\n persecute you,”\u003c/span\u003e he gives for a reason: \u003cspan class=\n \"tei tei-q\"\u003e“That ye may be the children of your Father which is in\n heaven: for he maketh his sun to rise on the evil and on the good,\n and sendeth rain on the just and on the unjust.”\u003c/span\u003e One might\n therefore \u003cspan class=\"tei tei-pb\" id=\"page279\"\u003e[pg\n 279]\u003c/span\u003e\u003ca name=\"Pg279\" id=\"Pg279\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e be\n tempted to explain both the humility as to one\u0027s self and the charity\n towards others which characterize spiritual excitement, as results of\n the all-leveling character of theistic belief. But these affections\n are certainly not mere derivatives of theism. We find them in\n Stoicism, in Hinduism, and in Buddhism in the highest possible\n degree. They harmonize with paternal theism beautifully; but they\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eharmonize\u003c/span\u003e\u003c/em\u003e with all reflection\n whatever upon the dependence of mankind on general causes; and we\n must, I think, consider them not subordinate but coördinate parts of\n that great complex excitement in the study of which we are engaged.\n Religious rapture, moral enthusiasm, ontological wonder, cosmic\n emotion, are all unifying states of mind, in which the sand and grit\n of the selfhood incline to disappear, and tenderness to rule. The\n best thing is to describe the condition integrally as a\n characteristic affection to which our nature is liable, a region in\n which we find ourselves at home, a sea in which we swim; but not to\n pretend to explain its parts by deriving them too cleverly from one\n another. Like love or fear, the faith-state is a natural psychic\n complex, and carries charity with it by organic consequence.\n Jubilation is an expansive affection, and all expansive affections\n are self-forgetful and kindly so long as they endure.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe find this the\n case even when they are pathological in origin. In his instructive\n work, la Tristesse et la Joie,\u003ca id=\"noteref_161\" name=\"noteref_161\"\n href=\"#note_161\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e161\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e M.\n Georges Dumas compares together the melancholy and the joyous phase\n of circular insanity, and shows that, while selfishness characterizes\n the one, the other is marked by altruistic impulses. No human being\n so stingy and useless as was Marie in her melancholy period! But the\n moment the happy period begins, \u003cspan class=\"tei tei-q\"\u003e“sympathy and\n kindness become her characteristic sentiments. She displays\n \u003cspan class=\"tei tei-pb\" id=\"page280\"\u003e[pg 280]\u003c/span\u003e\u003ca name=\"Pg280\"\n id=\"Pg280\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e a universal goodwill, not only\n of intention, but in act…. She becomes solicitous of the health of\n other patients, interested in getting them out, desirous to procure\n wool to knit socks for some of them. Never since she has been under\n my observation have I heard her in her joyous period utter any but\n charitable opinions.”\u003c/span\u003e\u003ca id=\"noteref_162\" name=\"noteref_162\"\n href=\"#note_162\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e162\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e And\n later, Dr. Dumas says of all such joyous conditions that \u003cspan class=\n \"tei tei-q\"\u003e“unselfish sentiments and tender emotions are the only\n affective states to be found in them. The subject\u0027s mind is closed\n against envy, hatred, and vindictiveness, and wholly transformed into\n benevolence, indulgence, and mercy.”\u003c/span\u003e\u003ca id=\"noteref_163\" name=\n \"noteref_163\" href=\"#note_163\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e163\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere is thus an\n organic affinity between joyousness and tenderness, and their\n companionship in the saintly life need in no way occasion surprise.\n Along with the happiness, this increase of tenderness is often noted\n in narratives of conversion. \u003cspan class=\"tei tei-q\"\u003e“I began to work\n for others”\u003c/span\u003e;—\u003cspan class=\"tei tei-q\"\u003e“I had more tender\n feeling for my family and friends”\u003c/span\u003e;—\u003cspan class=\"tei tei-q\"\u003e“I\n spoke at once to a person with whom I had been\n angry”\u003c/span\u003e;—\u003cspan class=\"tei tei-q\"\u003e“I felt for every one, and\n loved my friends better”\u003c/span\u003e;—\u003cspan class=\"tei tei-q\"\u003e“I felt\n every one to be my friend”\u003c/span\u003e;—these are so many expressions from\n the records collected by Professor Starbuck.\u003ca id=\"noteref_164\" name=\n \"noteref_164\" href=\"#note_164\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e164\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n Mrs. Edwards, continuing the narrative from which I made quotation a\n moment ago,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI arose on the\n morning of the Sabbath, I felt a love to all mankind, wholly peculiar\n in its strength and sweetness, far beyond all that I had ever felt\n before. The power of that love seemed inexpressible. I thought, if I\n were surrounded by enemies, who were venting their malice and cruelty\n upon me, in tormenting me, it would still be impossible that I should\n cherish any feelings towards them but those of love, and pity, and\n ardent desires for their happiness. I never before felt so far from a\n disposition to judge and censure others, as I did that morning. I\n realized also, in\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page281\"\u003e[pg\n 281]\u003c/span\u003e\u003ca name=\"Pg281\" id=\"Pg281\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ean unusual and very\n lively manner, how great a part of Christianity lies in the\n performance of our social and relative duties to one another. The\n same joyful sense continued throughout the day—a sweet love to God\n and all mankind.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhatever be the\n explanation of the charity, it may efface all usual human\n barriers.\u003ca id=\"noteref_165\" name=\"noteref_165\" href=\n \"#note_165\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e165\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere, for\n instance, is an example of Christian non-resistance from Richard\n Weaver\u0027s autobiography. Weaver was a collier, a semi-professional\n pugilist in his younger days, who became a much beloved evangelist.\n Fighting, after drinking, seems to have been the sin to which he\n originally felt his flesh most perversely inclined. After his first\n conversion he had a backsliding, which consisted in pounding a man\n who had insulted a girl. Feeling that, having once fallen, he might\n as well be hanged for a sheep as for a lamb, he got drunk and went\n and broke the jaw of another man who had lately challenged him to\n fight and taunted him with cowardice for refusing as a Christian\n man;—I mention these incidents to show how genuine a change of heart\n is implied in the later conduct which he describes as\n follows:—\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page282\"\u003e[pg\n 282]\u003c/span\u003e\u003ca name=\"Pg282\" id=\"Pg282\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI went down the drift and found the boy crying\n because a fellow-workman was trying to take the wagon from him by\n force. I said to him:—\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“ \u003c/span\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTom, you mustn\u0027t take that\n wagon.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe swore at me, and called me a Methodist devil. I\n told him that God did not tell me to let him rob me. He cursed\n again, and said he would push the wagon over me.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“ \u003c/span\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWell,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003elet us see\n whether the devil and thee are stronger than the Lord and\n me.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd the Lord and I proving stronger than the devil\n and he, he had to get out of the way, or the wagon would have gone\n over him. So I gave the wagon to the boy. Then said\n Tom:—\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“ \u003c/span\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI\u0027ve a good mind to smack thee on the\n face.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“ \u003c/span\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWell,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eif that will\n do thee any good, thou canst do it.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eSo he\n struck me on the face.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI turned the other cheek to him, and said,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eStrike\n again.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe struck again and again, till he had struck me\n five times. I turned my cheek for the sixth stroke; but he turned\n away cursing. I shouted after him:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe Lord forgive thee, for I do, and the Lord save\n thee.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis was on a Saturday; and when I went home from\n the coal-pit my wife saw my face was swollen, and asked what was\n the matter with it. I said:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI\u0027ve been fighting, and I\u0027ve given a man a good\n thrashing.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eShe burst out weeping, and said,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eO Richard,\n what made you fight?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThen\n I told her all about it; and she thanked the Lord I had not struck\n back.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBut the Lord had struck, and his blows have more\n effect than man\u0027s. Monday came. The devil began to tempt me,\n saying:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThe other men\n will laugh at thee for allowing Tom to treat thee as he did on\n Saturday.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI cried,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGet thee behind me, Satan;\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—and\n went on my way to the coal-pit.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTom was the first man I saw. I said\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGood-morning,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ebut\n got no reply.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe went down first. When I got down, I was\n surprised to see him sitting on the wagon-road waiting for me. When\n I came to him he burst into tears and said:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eRichard, will you forgive me for striking\n you?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page283\"\u003e[pg 283]\u003c/span\u003e\u003ca name=\"Pg283\" id=\"Pg283\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“ \u003c/span\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI have forgiven thee,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esaid\n I;\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eask God to\n forgive thee. The Lord bless thee.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI\n gave him my hand, and we went each to his work.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_166\" name=\n \"noteref_166\" href=\"#note_166\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e166\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Love your enemies!”\u003c/span\u003e Mark you, not simply those\n who happen not to be your friends, but your \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eenemies\u003c/span\u003e\u003c/em\u003e,\n your positive and active enemies. Either this is a mere Oriental\n hyperbole, a bit of verbal extravagance, meaning only that we should,\n as far as we can, abate our animosities, or else it is sincere and\n literal. Outside of certain cases of intimate individual relation, it\n seldom has been taken literally. Yet it makes one ask the question:\n Can there in general be a level of emotion so unifying, so\n obliterative of differences between man and man, that even enmity may\n come to be an irrelevant circumstance and fail to inhibit the\n friendlier interests aroused? If positive well-wishing could attain\n so supreme a degree of excitement, those who were swayed by it might\n well seem superhuman beings. Their life would be morally discrete\n from the life of other men, and there is no saying, in the absence of\n positive experience of an authentic kind,—for there are few active\n examples in our scriptures, and the Buddhistic examples are\n legendary,\u003ca id=\"noteref_167\" name=\"noteref_167\" href=\n \"#note_167\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e167\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e—what\n the effects might be: they might conceivably transform the world.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePsychologically\n and in principle, the precept \u003cspan class=\"tei tei-q\"\u003e“Love your\n enemies”\u003c/span\u003e is not self-contradictory. It is merely the extreme\n limit of a kind of magnanimity with which, in the shape of pitying\n tolerance of our oppressors, we are fairly familiar. Yet if radically\n followed, it would involve such a breach with our instinctive springs\n of action as a whole, and with the present world\u0027s arrangements,\n \u003cspan class=\"tei tei-pb\" id=\"page284\"\u003e[pg 284]\u003c/span\u003e\u003ca name=\"Pg284\"\n id=\"Pg284\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e that a critical point would\n practically be passed, and we should be born into another kingdom of\n being. Religious emotion makes us feel that other kingdom to be close\n at hand, within our reach.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe inhibition of\n instinctive repugnance is proved not only by the showing of love to\n enemies, but by the showing of it to any one who is personally\n loathsome. In the annals of saintliness we find a curious mixture of\n motives impelling in this direction. Asceticism plays its part; and\n along with charity pure and simple, we find humility or the desire to\n disclaim distinction and to grovel on the common level before God.\n Certainly all three principles were at work when Francis of Assisi\n and Ignatius Loyola exchanged their garments with those of filthy\n beggars. All three are at work when religious persons consecrate\n their lives to the care of leprosy or other peculiarly unpleasant\n diseases. The nursing of the sick is a function to which the\n religious seem strongly drawn, even apart from the fact that church\n traditions set that way. But in the annals of this sort of charity we\n find fantastic excesses of devotion recorded which are only\n explicable by the frenzy of self-immolation simultaneously aroused.\n Francis of Assisi kisses his lepers; Margaret Mary Alacoque, Francis\n Xavier, St. John of God, and others are said to have cleansed the\n sores and ulcers of their patients with their respective tongues; and\n the lives of such saints as Elizabeth of Hungary and Madame de\n Chantal are full of a sort of reveling in hospital purulence,\n disagreeable to read of, and which makes us admire and shudder at the\n same time.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for the\n human love aroused by the faith-state. Let me next speak of the\n Equanimity, Resignation, Fortitude, and Patience which it\n brings.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page285\"\u003e[pg\n 285]\u003c/span\u003e\u003ca name=\"Pg285\" id=\"Pg285\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“A paradise of inward tranquillity”\u003c/span\u003e seems to be\n faith\u0027s usual result; and it is easy, even without being religious\n one\u0027s self, to understand this. A moment back, in treating of the\n sense of God\u0027s presence, I spoke of the unaccountable feeling of\n safety which one may then have. And, indeed, how can it possibly fail\n to steady the nerves, to cool the fever, and appease the fret, if one\n be sensibly conscious that, no matter what one\u0027s difficulties for the\n moment may appear to be, one\u0027s life as a whole is in the keeping of a\n power whom one can absolutely trust? In deeply religious men the\n abandonment of self to this power is passionate. Whoever not only\n says, but \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efeels\u003c/span\u003e\u003c/em\u003e, \u003cspan class=\n \"tei tei-q\"\u003e“God\u0027s will be done,”\u003c/span\u003e is mailed against every\n weakness; and the whole historic array of martyrs, missionaries, and\n religious reformers is there to prove the tranquil-mindedness, under\n naturally agitating or distressing circumstances, which\n self-surrender brings.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe temper of the\n tranquil-mindedness differs, of course, according as the person is of\n a constitutionally sombre or of a constitutionally cheerful cast of\n mind. In the sombre it partakes more of resignation and submission;\n in the cheerful it is a joyous consent. As an example of the former\n temper, I quote part of a letter from Professor Lagneau, a venerated\n teacher of philosophy who lately died, a great invalid, at\n Paris:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMy life, for the success of which you send good\n wishes, will be what it is able to be. I ask nothing from it, I\n expect nothing from it. For long years now I exist, think, and act,\n and am worth what I am worth, only through the despair which is my\n sole strength and my sole foundation. May it preserve for me, even in\n these last trials to which I am coming, the courage to do without the\n desire of deliverance. I ask nothing more from the Source whence all\n strength cometh, and if that is granted, your wishes will have been\n accomplished.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_168\" name=\n \"noteref_168\" href=\"#note_168\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e168\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page286\"\u003e[pg 286]\u003c/span\u003e\u003ca name=\n \"Pg286\" id=\"Pg286\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere is something\n pathetic and fatalistic about this, but the power of such a tone as a\n protection against outward shocks is manifest. Pascal is another\n Frenchman of pessimistic natural temperament. He expresses still more\n amply the temper of self-surrendering submissiveness:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eDeliver me, Lord,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n writes in his prayers,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003efrom the\n sadness at my proper suffering which self-love might give, but put\n into me a sadness like your own. Let my sufferings appease your\n choler. Make them an occasion for my conversion and salvation. I ask\n you neither for health nor for sickness, for life nor for death; but\n that you may dispose of my health and my sickness, my life and my\n death, for your glory, for my salvation, and for the use of the\n Church and of your saints, of whom I would by your grace be one. You\n alone know what is expedient for me; you are the sovereign master; do\n with me according to your will. Give to me, or take away from me,\n only conform my will to yours. I know but one thing, Lord, that it is\n good to follow you, and bad to offend you. Apart from that, I know\n not what is good or bad in anything. I know not which is most\n profitable to me, health or sickness, wealth or poverty, nor anything\n else in the world. That discernment is beyond the power of men or\n angels, and is hidden among the secrets of your Providence, which I\n adore, but do not seek to fathom.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_169\" name=\n \"noteref_169\" href=\"#note_169\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e169\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen we reach more\n optimistic temperaments, the resignation grows less passive. Examples\n are sown so broadcast throughout history that I might well pass on\n without citation. As it is, I snatch at the first that occurs to my\n mind. Madame Guyon, a frail creature physically, was yet of a happy\n native disposition. She went through many perils with admirable\n serenity of soul. After being sent to prison for heresy,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSome of my friends,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eshe\n writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewept bitterly at the hearing\n of it, but such was my state of acquiescence and resignation\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page287\"\u003e[pg 287]\u003c/span\u003e\u003ca name=\n \"Pg287\" id=\"Pg287\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethat it failed to draw any tears from me…. There\n appeared to be in me then, as I find it to be in me now, such an\n entire loss of what regards myself, that any of my own interests\n gave me little pain or pleasure; ever wanting to will or wish for\n myself only the very thing which God does.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eIn\n another place she writes:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWe all of us came near perishing in a river which\n we found it necessary to pass. The carriage sank in the quicksand.\n Others who were with us threw themselves out in excessive fright.\n But I found my thoughts so much taken up with God that I had no\n distinct sense of danger. It is true that the thought of being\n drowned passed across my mind, but it cost no other sensation or\n reflection in me than this—that I felt quite contented and willing\n it were so, if it were my heavenly Father\u0027s\n choice.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eSailing from Nice to Genoa, a storm\n keeps her eleven days at sea.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAs the irritated waves dashed round\n us,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eshe writes,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI could not help experiencing a certain degree of\n satisfaction in my mind. I pleased myself with thinking that those\n mutinous billows, under the command of Him who does all things\n rightly, might probably furnish me with a watery grave. Perhaps I\n carried the point too far, in the pleasure which I took in thus\n seeing myself beaten and bandied by the swelling waters. Those who\n were with me took notice of my intrepidity.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_170\" name=\n \"noteref_170\" href=\"#note_170\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e170\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe contempt of\n danger which religious enthusiasm produces may be even more buoyant\n still. I take an example from that charming recent autobiography,\n \u003cspan class=\"tei tei-q\"\u003e“With Christ at Sea,”\u003c/span\u003e by Frank Bullen.\n A couple of days after he went through the conversion on shipboard of\n which he there gives an account,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt was blowing stiffly,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eand we were carrying a press\n of canvas to get north out of the bad weather. Shortly after four\n bells we hauled down the flying-jib, and I sprang out astride the\n boom to furl it. I was sitting astride the boom when suddenly it\n gave way with me. The sail slipped through my fingers, and I fell\n backwards, hanging head downwards\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page288\"\u003e[pg 288]\u003c/span\u003e\u003ca name=\"Pg288\" id=\"Pg288\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eover the seething\n tumult of shining foam under the ship\u0027s bows, suspended by one\n foot. But I felt only high exultation in my certainty of eternal\n life. Although death was divided from me by a hair\u0027s breadth, and I\n was acutely conscious of the fact, it gave me no sensation but joy.\n I suppose I could have hung there no longer than five seconds, but\n in that time I lived a whole age of delight. But my body asserted\n itself, and with a desperate gymnastic effort I regained the boom.\n How I furled the sail I don\u0027t know, but I sang at the utmost pitch\n of my voice praises to God that went pealing out over the dark\n waste of waters.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_171\" name=\n \"noteref_171\" href=\"#note_171\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e171\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe annals of\n martyrdom are of course the signal field of triumph for religious\n imperturbability. Let me cite as an example the statement of a humble\n sufferer, persecuted as a Huguenot under Louis XIV.:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThey shut all the doors,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eBlanche\n Gamond writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eand I saw six\n women, each with a bunch of willow rods as thick as the hand could\n hold, and a yard long. He gave me the order,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eUndress yourself,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewhich I\n did. He said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eYou are leaving\n on your shift; you must take it off.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThey\n had so little patience that they took it off themselves, and I was\n naked from the waist up. They brought a cord with which they tied me\n to a beam in the kitchen. They drew the cord tight with all their\n strength and asked me,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eDoes it hurt\n you?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand then they discharged their fury\n upon me, exclaiming as they struck me,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ePray now to your God.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eIt\n was the Roulette woman who held this language. But at this moment I\n received the greatest consolation that I can ever receive in my\n life, since I had the honor of being whipped for the name of\n Christ, and in addition of being crowned with his mercy and his\n consolations. Why can I not write down the inconceivable\n influences, consolations, and peace which I felt interiorly? To\n understand them one must have passed by the same trial; they were\n so great that I was ravished, for there where afflictions abound\n grace is given superabundantly. In vain the women cried,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWe must\n double our blows; she does not feel them, for she neither speaks\n nor\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page289\"\u003e[pg\n 289]\u003c/span\u003e\u003ca name=\"Pg289\" id=\"Pg289\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ecries.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eAnd\n how should I have cried, since I was swooning with happiness\n within?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_172\" name=\"noteref_172\" href=\"#note_172\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e172\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe transition\n from tenseness, self-responsibility, and worry, to equanimity,\n receptivity, and peace, is the most wonderful of all those shiftings\n of inner equilibrium, those changes of the personal centre of energy,\n which I have analyzed so often; and the chief wonder of it is that it\n so often comes about, not by doing, but by simply relaxing and\n throwing the burden down. This abandonment of self-responsibility\n seems to be the fundamental act in specifically religious, as\n distinguished from moral practice. It antedates theologies and is\n independent of philosophies. Mind-cure, theosophy, stoicism, ordinary\n neurological hygiene, insist on it as emphatically as Christianity\n does, and it is capable of entering into closest marriage with every\n speculative creed.\u003ca id=\"noteref_173\" name=\"noteref_173\" href=\n \"#note_173\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e173\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Christians who have it strongly live in what is called \u003cspan class=\n \"tei tei-q\"\u003e“recollection,”\u003c/span\u003e and are never anxious about the\n future, nor worry over the outcome of the day. Of Saint Catharine of\n Genoa it is said that \u003cspan class=\"tei tei-q\"\u003e“she took cognizance of\n things, only as they were presented to her in succession, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003emoment by\n moment\u003c/span\u003e\u003c/em\u003e.”\u003c/span\u003e To her holy soul, \u003cspan class=\n \"tei tei-q\"\u003e“the divine moment was the present moment,… and when\n the present moment was estimated in itself and in its relations, and\n when the duty that was involved in it was accomplished, it was\n permitted to pass away as if it had never been, and to give way to\n the facts and duties of the moment which came after.”\u003c/span\u003e\u003ca id=\n \"noteref_174\" name=\"noteref_174\" href=\"#note_174\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e174\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page290\"\u003e[pg 290]\u003c/span\u003e\u003ca name=\"Pg290\" id=\"Pg290\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHinduism,\n mind-cure, and theosophy all lay great emphasis upon this\n concentration of the consciousness upon the moment at hand.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next religious\n symptom which I will note is what I have called Purity of Life. The\n saintly person becomes exceedingly sensitive to inner inconsistency\n or discord, and mixture and confusion grow intolerable. All the\n mind\u0027s objects and occupations must be ordered with reference to the\n special spiritual excitement which is now its keynote. Whatever is\n unspiritual taints the pure water of the soul and is repugnant. Mixed\n with this exaltation of the moral sensibilities there is also an\n ardor of sacrifice, for the beloved deity\u0027s sake, of everything\n unworthy of him. Sometimes the spiritual ardor is so sovereign that\n purity is achieved at a stroke—we have seen examples. Usually it is a\n more gradual conquest. Billy Bray\u0027s account of his abandonment of\n tobacco is a good example of the latter form of achievement.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had been a smoker as well as a drunkard, and I\n used to love my tobacco as much as I loved my meat, and I would\n rather go down into the mine without my dinner than without my pipe.\n In the days of old, the Lord spoke by the mouths of his servants, the\n prophets; now he speaks to us by the spirit of his Son. I had not\n only the feeling part of religion, but I could hear the small, still\n voice within speaking to me. When I took the pipe to smoke, it would\n be applied within,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eIt is an idol,\n a lust; worship the Lord with clean lips.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eSo, I\n felt it was not right to smoke. The Lord also sent a woman to\n convince me. I was one day in a house, and I took out my pipe to\n light it at the fire, and Mary Hawke—for that was the woman\u0027s\n name—said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eDo you not feel\n it is wrong to smoke?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eI said\n that I felt something inside telling me that it was an idol, a lust,\n and she said that was the Lord. Then I said,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNow, I must give it up, for the Lord is telling me\n of it inside, and the woman outside,\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page291\"\u003e[pg 291]\u003c/span\u003e\u003ca name=\"Pg291\" id=\"Pg291\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eso the tobacco\n must go, love it as I may.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThere\n and then I took the tobacco out of my pocket, and threw it into the\n fire, and put the pipe under my foot,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eashes to ashes, dust to dust.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAnd I\n have not smoked since. I found it hard to break off old habits, but\n I cried to the Lord for help, and he gave me strength, for he has\n said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eCall upon me\n in the day of trouble, and I will deliver thee.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThe\n day after I gave up smoking I had the toothache so bad that I did\n not know what to do. I thought this was owing to giving up the\n pipe, but I said I would never smoke again, if I lost every tooth\n in my head. I said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eLord, thou\n hast told us My yoke is easy and my burden is\n light,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand when I said that, all the pain\n left me. Sometimes the thought of the pipe would come back to me\n very strong; but the Lord strengthened me against the habit, and,\n bless his name, I have not smoked since.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBray\u0027s biographer writes that after he had given\n up smoking, he thought that he would chew a little, but he\n conquered this dirty habit, too.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOn one occasion,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eBray\n said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewhen at a\n prayer-meeting at Hicks Mill, I heard the Lord say to me,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWorship me\n with clean lips.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eSo, when we got up from our knees, I\n took the quid out of my mouth and\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewhipped \u0027en\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e[threw\n it] under the form. But, when we got on our knees again, I put\n another quid into my mouth. Then the Lord said to me again,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWorship me\n with clean lips.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eSo I took the quid out of my mouth,\n and whipped \u0027en under the form again, and said,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eYes, Lord, I will.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eFrom\n that time I gave up chewing as well as smoking, and have been a\n free man.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe ascetic forms\n which the impulse for veracity and purity of life may take are often\n pathetic enough. The early Quakers, for example, had hard battles to\n wage against the worldliness and insincerity of the ecclesiastical\n Christianity of their time. Yet the battle that cost them most wounds\n was probably that which they fought in defense of their own right to\n social veracity and sincerity in their thee-ing and thou-ing, in not\n doffing the hat or giving titles of respect. It was laid on George\n Fox \u003cspan class=\"tei tei-pb\" id=\"page292\"\u003e[pg 292]\u003c/span\u003e\u003ca name=\n \"Pg292\" id=\"Pg292\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e that these\n conventional customs were a lie and a sham, and the whole body of his\n followers thereupon renounced them, as a sacrifice to truth, and so\n that their acts and the spirit they professed might be more in\n accord.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen the Lord sent me into the\n world,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003esays Fox in his Journal,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ehe forbade me\n to put off my hat to any, high or low: and I was required to\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethee\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eand\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethou\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eall\n men and women, without any respect to rich or poor, great or small.\n And as I traveled up and down, I was not to bid people\n Good-morning, or Good-evening, neither might I bow or scrape with\n my leg to any one. This made the sects and professions rage. Oh!\n the rage that was in the priests, magistrates, professors, and\n people of all sorts: and especially in priests and professors: for\n though\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethou\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eto a\n single person was according to their accidence and grammar rules,\n and according to the Bible, yet they could not bear to hear it: and\n because I could not put off my hat to them, it set them all into a\n rage…. Oh! the scorn, heat, and fury that arose! Oh! the blows,\n punchings, beatings, and imprisonments that we underwent for not\n putting off our hats to men! Some had their hats violently plucked\n off and thrown away, so that they quite lost them. The bad language\n and evil usage we received on this account is hard to be expressed,\n besides the danger we were sometimes in of losing our lives for\n this matter, and that by the great professors of Christianity, who\n thereby discovered they were not true believers. And though it was\n but a small thing in the eye of man, yet a wonderful confusion it\n brought among all professors and priests: but, blessed be the Lord,\n many came to see the vanity of that custom of putting off hats to\n men, and felt the weight of Truth\u0027s testimony against\n it.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the\n autobiography of Thomas Elwood, an early Quaker, who at one time was\n secretary to John Milton, we find an exquisitely quaint and candid\n account of the trials he underwent both at home and abroad, in\n following Fox\u0027s canons of sincerity. The anecdotes are too lengthy\n for citation; but Elwood sets down his manner of feeling \u003cspan class=\n \"tei tei-pb\" id=\"page293\"\u003e[pg 293]\u003c/span\u003e\u003ca name=\"Pg293\" id=\"Pg293\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e about these things in a shorter passage,\n which I will quote as a characteristic utterance of spiritual\n sensibility:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBy this divine light, then,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n Elwood,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI saw that though I had not\n the evil of the common uncleanliness, debauchery, profaneness, and\n pollutions of the world to put away, because I had, through the\n great goodness of God and a civil education, been preserved out of\n those grosser evils, yet I had many other evils to put away and to\n cease from; some of which were not by the world, which lies in\n wickedness (1 John v. 19), accounted evils, but by the light of\n Christ were made manifest to me to be evils, and as such condemned\n in me.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAs particularly those fruits and effects of pride\n that discover themselves in the vanity and superfluity of apparel;\n which I took too much delight in. This evil of my doings I was\n required to put away and cease from; and judgment lay upon me till\n I did so.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI took off from my apparel those unnecessary\n trimmings of lace, ribbons, and useless buttons, which had no real\n service, but were set on only for that which was by mistake called\n ornament; and I ceased to wear rings.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAgain, the giving of flattering titles to men\n between whom and me there was not any relation to which such titles\n could be pretended to belong. This was an evil I had been much\n addicted to, and was accounted a ready artist in; therefore this\n evil also was I required to put away and cease from. So that\n thenceforward I durst not say, Sir, Master, My Lord, Madam (or My\n Dame); or say Your Servant to any one to whom I did not stand in\n the real relation of a servant, which I had never done to\n any.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAgain, respect of persons, in uncovering the head\n and bowing the knee or body in salutation, was a practice I had\n been much in the use of; and this, being one of the vain customs of\n the world, introduced by the spirit of the world, instead of the\n true honor which this is a false representation of, and used in\n deceit as a token of respect by persons one to another, who bear no\n real respect one to another; and besides this, being a\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page294\"\u003e[pg 294]\u003c/span\u003e\u003ca name=\n \"Pg294\" id=\"Pg294\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003etype and a proper emblem of that divine honor\n which all ought to pay to Almighty God, and which all of all sorts,\n who take upon them the Christian name, appear in when they offer\n their prayers to him, and therefore should not be given to men;—I\n found this to be one of those evils which I had been too long\n doing; therefore I was now required to put it away and cease from\n it.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAgain, the corrupt and unsound form of speaking in\n the plural number to a single person,\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eyou\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eto one, instead of\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethou\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, contrary to the pure, plain, and single language\n of truth,\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethou\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003eto one, and\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eyou\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eto more than one, which had always been used by\n God to men, and men to God, as well as one to another, from the\n oldest record of time till corrupt men, for corrupt ends, in later\n and corrupt times, to flatter, fawn, and work upon the corrupt\n nature in men, brought in that false and senseless way of\n speaking\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eyou\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eto one, which has since corrupted the modern\n languages, and hath greatly debased the spirits and depraved the\n manners of men;—this evil custom I had been as forward in as\n others, and this I was now called out of and required to cease\n from.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThese and many more evil customs which had sprung\n up in the night of darkness and general apostasy from the truth and\n true religion were now, by the inshining of this pure ray of divine\n light in my conscience, gradually discovered to me to be what I\n ought to cease from, shun, and stand a witness\n against.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_175\" name=\"noteref_175\" href=\"#note_175\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e175\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese early\n Quakers were Puritans indeed. The slightest inconsistency between\n profession and deed jarred some of them to active protest. John\n Woolman writes in his diary:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn these journeys I have been where much cloth hath\n been dyed; and have at sundry times walked over ground where much of\n their dyestuffs has drained away. This hath produced a longing in my\n mind that people might come into cleanness of spirit, cleanness of\n person, and cleanness about their houses\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page295\"\u003e[pg 295]\u003c/span\u003e\u003ca name=\"Pg295\" id=\"Pg295\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eand garments.\n Dyes being invented partly to please the eye, and partly to hide\n dirt, I have felt in this weak state, when traveling in dirtiness,\n and affected with unwholesome scents, a strong desire that the nature\n of dyeing cloth to hide dirt may be more fully\n considered.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWashing our garments to keep them sweet is\n cleanly, but it is the opposite to real cleanliness to hide dirt in\n them. Through giving way to hiding dirt in our garments a spirit\n which would conceal that which is disagreeable is strengthened.\n Real cleanliness becometh a holy people; but hiding that which is\n not clean by coloring our garments seems contrary to the sweetness\n of sincerity. Through some sorts of dyes cloth is rendered less\n useful. And if the value of dyestuffs, and expense of dyeing, and\n the damage done to cloth, were all added together, and that cost\n applied to keeping all sweet and clean, how much more would real\n cleanliness prevail.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThinking often on these things, the use of hats\n and garments dyed with a dye hurtful to them, and wearing more\n clothes in summer than are useful, grew more uneasy to me;\n believing them to be customs which have not their foundation in\n pure wisdom. The apprehension of being singular from my beloved\n friends was a strait upon me; and thus I continued in the use of\n some things, contrary to my judgment, about nine months. Then I\n thought of getting a hat the natural color of the fur, but the\n apprehension of being looked upon as one affecting singularity felt\n uneasy to me. On this account I was under close exercise of mind in\n the time of our general spring meeting in 1762, greatly desiring to\n be rightly directed; when, being deeply bowed in spirit before the\n Lord, I was made willing to submit to what I apprehended was\n required of me; and when I returned home, got a hat of the natural\n color of the fur.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn attending meetings, this singularity was a\n trial to me, and more especially at this time, as white hats were\n used by some who were fond of following the changeable modes of\n dress, and as some friends, who knew not from what motives I wore\n it, grew shy of me, I felt my way for a time shut up in the\n exercise of the ministry. Some friends were apprehensive that my\n wearing such a hat savored of an affected singularity:\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page296\"\u003e[pg 296]\u003c/span\u003e\u003ca name=\n \"Pg296\" id=\"Pg296\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethose who spoke with me in a friendly way, I\n generally informed in a few words, that I believed my wearing it\n was not in my own will.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen the craving\n for moral consistency and purity is developed to this degree, the\n subject may well find the outer world too full of shocks to dwell in,\n and can unify his life and keep his soul unspotted only by\n withdrawing from it. That law which impels the artist to achieve\n harmony in his composition by simply dropping out whatever jars, or\n suggests a discord, rules also in the spiritual life. To omit, says\n Stevenson, is the one art in literature: \u003cspan class=\"tei tei-q\"\u003e“If\n I knew how to omit, I should ask no other knowledge.”\u003c/span\u003e And\n life, when full of disorder and slackness and vague superfluity, can\n no more have what we call character than literature can have it under\n similar conditions. So monasteries and communities of sympathetic\n devotees open their doors, and in their changeless order,\n characterized by omissions quite as much as constituted of actions,\n the holy-minded person finds that inner smoothness and cleanness\n which it is torture to him to feel violated at every turn by the\n discordancy and brutality of secular existence.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThat the\n scrupulosity of purity may be carried to a fantastic extreme must be\n admitted. In this it resembles Asceticism, to which further symptom\n of saintliness we had better turn next. The adjective \u003cspan class=\n \"tei tei-q\"\u003e“ascetic”\u003c/span\u003e is applied to conduct originating on\n diverse psychological levels, which I might as well begin by\n distinguishing from one another.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e1. Asceticism may be a mere expression of organic\n hardihood, disgusted with too much ease.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e2. Temperance in meat and drink, simplicity of\n apparel,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page297\"\u003e[pg\n 297]\u003c/span\u003e\u003ca name=\"Pg297\" id=\"Pg297\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003echastity, and\n non-pampering of the body generally, may be fruits of the love of\n purity, shocked by whatever savors of the sensual.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e3. They may also be fruits of love, that is, they\n may appeal to the subject in the light of sacrifices which he is\n happy in making to the Deity whom he acknowledges.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e4. Again, ascetic mortifications and torments may\n be due to pessimistic feelings about the self, combined with\n theological beliefs concerning expiation. The devotee may feel that\n he is buying himself free, or escaping worse sufferings hereafter,\n by doing penance now.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e5. In psychopathic persons, mortifications may be\n entered on irrationally, by a sort of obsession or fixed idea which\n comes as a challenge and must be worked off, because only thus does\n the subject get his interior consciousness feeling right\n again.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e6. Finally, ascetic exercises may in rarer\n instances be prompted by genuine perversions of the bodily\n sensibility, in consequence of which normally pain-giving stimuli\n are actually felt as pleasures.\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI will try to give\n an instance under each of these heads in turn; but it is not easy to\n get them pure, for in cases pronounced enough to be immediately\n classed as ascetic, several of the assigned motives usually work\n together. Moreover, before citing any examples at all, I must invite\n you to some general psychological considerations which apply to all\n of them alike.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA strange moral\n transformation has within the past century swept over our Western\n world. We no longer think that we are called on to face physical pain\n with equanimity. It is not expected of a man that he should either\n endure it or inflict much of it, and to listen to the recital of\n cases of it makes our flesh creep morally as well as physically. The\n way in which our ancestors \u003cspan class=\"tei tei-pb\" id=\"page298\"\u003e[pg\n 298]\u003c/span\u003e\u003ca name=\"Pg298\" id=\"Pg298\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n looked upon pain as an eternal ingredient of the world\u0027s order, and\n both caused and suffered it as a matter-of-course portion of their\n day\u0027s work, fills us with amazement. We wonder that any human beings\n could have been so callous. The result of this historic alteration is\n that even in the Mother Church herself, where ascetic discipline has\n such a fixed traditional prestige as a factor of merit, it has\n largely come into desuetude, if not discredit. A believer who\n flagellates or \u003cspan class=\"tei tei-q\"\u003e“macerates”\u003c/span\u003e himself\n to-day arouses more wonder and fear than emulation. Many Catholic\n writers who admit that the times have changed in this respect do so\n resignedly; and even add that perhaps it is as well not to waste\n feelings in regretting the matter, for to return to the heroic\n corporeal discipline of ancient days might be an extravagance.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhere to seek the\n easy and the pleasant seems instinctive—and instinctive it appears to\n be in man; any deliberate tendency to pursue the hard and painful as\n such and for their own sakes might well strike one as purely\n abnormal. Nevertheless, in moderate degrees it is natural and even\n usual to human nature to court the arduous. It is only the extreme\n manifestations of the tendency that can be regarded as a paradox.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe psychological\n reasons for this lie near the surface. When we drop abstractions and\n take what we call our will in the act, we see that it is a very\n complex function. It involves both stimulations and inhibitions; it\n follows generalized habits; it is escorted by reflective criticisms;\n and it leaves a good or a bad taste of itself behind, according to\n the manner of the performance. The result is that, quite apart from\n the immediate pleasure which any sensible experience may give us, our\n own general moral attitude in procuring or undergoing the experience\n brings with it a secondary satisfaction or distaste. Some\n \u003cspan class=\"tei tei-pb\" id=\"page299\"\u003e[pg 299]\u003c/span\u003e\u003ca name=\"Pg299\"\n id=\"Pg299\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e men and women, indeed, there\n are who can live on smiles and the word \u003cspan class=\n \"tei tei-q\"\u003e“yes”\u003c/span\u003e forever. But for others (indeed for most),\n this is too tepid and relaxed a moral climate. Passive happiness is\n slack and insipid, and soon grows mawkish and intolerable. Some\n austerity and wintry negativity, some roughness, danger, stringency,\n and effort, some \u003cspan class=\"tei tei-q\"\u003e“no! no!”\u003c/span\u003e must be\n mixed in, to produce the sense of an existence with character and\n texture and power. The range of individual differences in this\n respect is enormous; but whatever the mixture of yeses and noes may\n be, the person is infallibly aware when he has struck it in the right\n proportion \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efor him\u003c/span\u003e\u003c/em\u003e. This, he feels, is my\n proper vocation, this is the \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eoptimum\u003c/span\u003e\u003c/em\u003e, the law, the life for me to\n live. Here I find the degree of equilibrium, safety, calm, and\n leisure which I need, or here I find the challenge, passion, fight,\n and hardship without which my soul\u0027s energy expires.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eEvery individual\n soul, in short, like every individual machine or organism, has its\n own best conditions of efficiency. A given machine will run best\n under a certain steam-pressure, a certain amperage; an organism under\n a certain diet, weight, or exercise. You seem to do best, I heard a\n doctor say to a patient, at about 140 millimeters of arterial\n tension. And it is just so with our sundry souls: some are happiest\n in calm weather; some need the sense of tension, of strong volition,\n to make them feel alive and well. For these latter souls, whatever is\n gained from day to day must be paid for by sacrifice and inhibition,\n or else it comes too cheap and has no zest.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow when\n characters of this latter sort become religious, they are apt to turn\n the edge of their need of effort and negativity against their natural\n self; and the ascetic life gets evolved as a consequence.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen Professor\n Tyndall in one of his lectures tells us \u003cspan class=\"tei tei-pb\" id=\n \"page300\"\u003e[pg 300]\u003c/span\u003e\u003ca name=\"Pg300\" id=\"Pg300\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e that Thomas Carlyle put him into his bath-tub\n every morning of a freezing Berlin winter, he proclaimed one of the\n lowest grades of asceticism. Even without Carlyle, most of us find it\n necessary to our soul\u0027s health to start the day with a rather cool\n immersion. A little farther along the scale we get such statements as\n this, from one of my correspondents, an agnostic:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOften at night in my warm bed I would feel ashamed\n to depend so on the warmth, and whenever the thought would come over\n me I would have to get up, no matter what time of night it was, and\n stand for a minute in the cold, just so as to prove my\n manhood.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch cases as\n these belong simply to our head 1. In the next case we probably have\n a mixture of heads 2 and 3—the asceticism becomes far more systematic\n and pronounced. The writer is a Protestant, whose sense of moral\n energy could doubtless be gratified on no lower terms, and I take his\n case from Starbuck\u0027s manuscript collection.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI practiced fasting and mortification of the flesh.\n I secretly made burlap shirts, and put the burrs next the skin, and\n wore pebbles in my shoes. I would spend nights flat on my back on the\n floor without any covering.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe Roman Church\n has organized and codified all this sort of thing, and given it a\n market-value in the shape of \u003cspan class=\"tei tei-q\"\u003e“merit.”\u003c/span\u003e\n But we see the cultivation of hardship cropping out under every sky\n and in every faith, as a spontaneous need of character. Thus we read\n of Channing, when first settled as a Unitarian minister, that—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe was now more simple than ever, and seemed to have\n become incapable of any form of self-indulgence. He took the smallest\n room in the house for his study, though he might easily have\n commanded one more light, airy, and in every way more suitable; and\n chose for his sleeping chamber an attic which he\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page301\"\u003e[pg 301]\u003c/span\u003e\u003ca name=\n \"Pg301\" id=\"Pg301\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eshared with a younger brother. The furniture of\n the latter might have answered for the cell of an anchorite, and\n consisted of a hard mattress on a cot-bedstead, plain wooden chairs\n and table, with matting on the floor. It was without fire, and to\n cold he was throughout life extremely sensitive; but he never\n complained or appeared in any way to be conscious of\n inconvenience.\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI\n recollect,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003esays his brother,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eafter one most severe night, that in the morning\n he sportively thus alluded to his suffering:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIf my bed were my country, I should be somewhat\n like Bonaparte: I have no control except over the part which I\n occupy; the instant I move, frost takes\n possession.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eIn\n sickness only would he change for the time his apartment and accept\n a few comforts. The dress too that he habitually adopted was of\n most inferior quality; and garments were constantly worn which the\n world would call mean, though an almost feminine neatness preserved\n him from the least appearance of neglect.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_176\" name=\n \"noteref_176\" href=\"#note_176\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e176\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eChanning\u0027s\n asceticism, such as it was, was evidently a compound of hardihood and\n love of purity. The democracy which is an offshoot of the enthusiasm\n of humanity, and of which I will speak later under the head of the\n cult of poverty, doubtless bore also a share. Certainly there was no\n pessimistic element in his case. In the next case we have a strongly\n pessimistic element, so that it belongs under head 4. John Cennick\n was Methodism\u0027s first lay preacher. In 1735 he was convicted of sin,\n while walking in Cheapside,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd at once left off song-singing, card-playing, and\n attending theatres. Sometimes he wished to go to a popish monastery,\n to spend his life in devout retirement. At other times he longed to\n live in a cave, sleeping on fallen leaves, and feeding on forest\n fruits. He fasted long and often, and prayed nine times a day….\n Fancying dry bread too great an indulgence for so great a sinner as\n himself, he began to feed on potatoes, acorns, crabs, and grass; and\n often wished that he could live on roots\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page302\"\u003e[pg 302]\u003c/span\u003e\u003ca name=\"Pg302\" id=\"Pg302\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eand herbs. At\n length, in 1737, he found peace with God, and went on his way\n rejoicing.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_177\" name=\"noteref_177\" href=\"#note_177\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e177\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn this poor man\n we have morbid melancholy and fear, and the sacrifices made are to\n purge out sin, and to buy safety. The hopelessness of Christian\n theology in respect of the flesh and the natural man generally has,\n in systematizing fear, made of it one tremendous incentive to\n self-mortification. It would be quite unfair, however, in spite of\n the fact that this incentive has often been worked in a mercenary way\n for hortatory purposes, to call it a mercenary incentive. The impulse\n to expiate and do penance is, in its first intention, far too\n immediate and spontaneous an expression of self-despair and anxiety\n to be obnoxious to any such reproach. In the form of loving\n sacrifice, of spending all we have to show our devotion, ascetic\n discipline of the severest sort may be the fruit of highly optimistic\n religious feeling.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eM. Vianney, the\n curé of Ars, was a French country priest, whose holiness was\n exemplary. We read in his life the following account of his inner\n need of sacrifice:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“ \u003c/span\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOn this path,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eM.\n Vianney said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eit is only the\n first step that costs. There is in mortification a balm and a savor\n without which one cannot live when once one has made their\n acquaintance. There is but one way in which to give one\u0027s self to\n God,—that is, to give one\u0027s self entirely, and to keep nothing for\n one\u0027s self. The little that one keeps is only good to double one and\n make one suffer.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eAccordingly he imposed it on himself\n that he should never smell a flower, never drink when parched with\n thirst, never drive away a fly, never show disgust before a repugnant\n object, never complain of anything that had to do with his personal\n comfort, never sit down, never lean upon his elbows when he was\n kneeling. The Curé of Ars was very sensitive to cold, but he would\n never take means to protect\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page303\"\u003e[pg 303]\u003c/span\u003e\u003ca name=\"Pg303\" id=\"Pg303\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ehimself against it.\n During a very severe winter, one of his missionaries contrived a\n false floor to his confessional and placed a metal case of hot water\n beneath. The trick succeeded, and the Saint was deceived:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eGod is very\n good,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe said with emotion.\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThis year,\n through all the cold, my feet have always been\n warm.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_178\"\n name=\"noteref_178\" href=\"#note_178\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e178\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn this case the\n spontaneous impulse to make sacrifices for the pure love of God was\n probably the uppermost conscious motive. We may class it, then, under\n our head 3. Some authors think that the impulse to sacrifice is the\n main religious phenomenon. It is a prominent, a universal phenomenon\n certainly, and lies deeper than any special creed. Here, for\n instance, is what seems to be a spontaneous example of it, simply\n expressing what seemed right at the time between the individual and\n his Maker. Cotton Mather, the New England Puritan divine, is\n generally reputed a rather grotesque pedant; yet what is more\n touchingly simple than his relation of what happened when his wife\n came to die?\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen I saw to what a point of resignation I was now\n called of the Lord,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI resolved,\n with his help, therein to glorify him. So, two hours before my lovely\n consort expired, I kneeled by her bedside, and I took into my two\n hands a dear hand, the dearest in the world. With her thus in my\n hands, I solemnly and sincerely gave her up unto the Lord: and in\n token of my real\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eResignation\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n I gently put her out of my hands, and laid away a most lovely hand,\n resolving that I would never touch it more. This was the hardest,\n and perhaps the bravest action that ever I did. She … told me\n that she signed and sealed my act of resignation. And though before\n that she called for me continually, she after this never asked for\n me any more.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_179\" name=\n \"noteref_179\" href=\"#note_179\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e179\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page304\"\u003e[pg 304]\u003c/span\u003e\u003ca name=\n \"Pg304\" id=\"Pg304\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFather Vianney\u0027s\n asceticism taken in its totality was simply the result of a permanent\n flood of high spiritual enthusiasm, longing to make proof of itself.\n The Roman Church has, in its incomparable fashion, collected all the\n motives towards asceticism together, and so codified them that any\n one wishing to pursue Christian perfection may find a practical\n system mapped out for him in any one of a number of ready-made\n manuals.\u003ca id=\"noteref_180\" name=\"noteref_180\" href=\n \"#note_180\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e180\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n dominant Church notion of perfection is of course the negative one of\n avoidance of sin. Sin proceeds from concupiscence, and concupiscence\n from our carnal passions and temptations, chief of which are pride,\n sensuality in all its forms, and the loves of worldly excitement and\n possession. All these sources of sin must be resisted; and discipline\n and austerities are a most efficacious mode of meeting them. Hence\n there are always in these books chapters on self-mortification. But\n whenever a procedure is codified, the more delicate spirit of it\n evaporates, and if we wish the undiluted ascetic spirit,—the passion\n of self-contempt wreaking itself on the poor flesh, the divine\n irrationality of devotion making a sacrificial gift of all it has\n (its sensibilities, namely) to the object of its adoration,—we must\n go to autobiographies, or other individual documents.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSaint John of the\n Cross, a Spanish mystic who flourished—or rather who existed, for\n there was little that suggested flourishing about him—in the\n sixteenth century, will supply a passage suitable for our\n purpose.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eFirst of all, carefully excite in yourself an\n habitual affectionate will in all things to imitate Jesus Christ. If\n anything agreeable offers itself to your senses, yet does not at the\n same\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page305\"\u003e[pg\n 305]\u003c/span\u003e\u003ca name=\"Pg305\" id=\"Pg305\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003etime tend purely to\n the honor and glory of God, renounce it and separate yourself from it\n for the love of Christ, who all his life long had no other taste or\n wish than to do the will of his Father whom he called his meat and\n nourishment. For example, you take satisfaction in\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ehearing\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eof things in which the glory of God\n bears no part. Deny yourself this satisfaction, mortify your wish\n to listen. You take pleasure in\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eseeing\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eobjects which do not raise your mind\n to God: refuse yourself this pleasure, and turn away your eyes. The\n same with conversations and all other things. Act similarly, so far\n as you are able, with all the operations of the senses, striving to\n make yourself free from their yokes.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe radical remedy lies in the mortification of\n the four great natural passions, joy, hope, fear, and grief. You\n must seek to deprive these of every satisfaction and leave them as\n it were in darkness and the void. Let your soul therefore turn\n always:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to what is most easy, but to what is\n hardest;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to what tastes best, but to what is most\n distasteful;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to what most pleases, but to what\n disgusts;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to matter of consolation, but to matter for\n desolation rather;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to rest, but to labor;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to desire the more, but the\n less;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to aspire to what is highest and most\n precious, but to what is lowest and most\n contemptible;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to will anything, but to will\n nothing;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot to seek the best in everything, but to seek\n the worst, so that you may enter for the love of Christ into a\n complete destitution, a perfect poverty of spirit, and an absolute\n renunciation of everything in this world.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eEmbrace these practices with all the energy of\n your soul and you will find in a short time great delights and\n unspeakable consolations.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eDespise yourself, and wish that others should\n despise you.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSpeak to your own disadvantage, and desire others\n to do the same;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eConceive a low opinion of yourself, and find it\n good when others hold the same;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cspan class=\n \"tei tei-pb\" id=\"page306\"\u003e[pg 306]\u003c/span\u003e\u003ca name=\"Pg306\" id=\"Pg306\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo enjoy the taste of all things, have no taste\n for anything.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo know all things, learn to know\n nothing.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo possess all things, resolve to possess\n nothing.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo be all things, be willing to be\n nothing.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo get to where you have no taste for anything, go\n through whatever experiences you have no taste\n for.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo learn to know nothing, go whither you are\n ignorant.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo reach what you possess not, go whithersoever\n you own nothing.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo be what you are not, experience what you are\n not.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese later verses\n play with that vertigo of self-contradiction which is so dear to\n mysticism. Those that come next are completely mystical, for in them\n Saint John passes from God to the more metaphysical notion of the\n All.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen you stop at one thing, you cease to open\n yourself to the All.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eFor to come to the All you must give up the\n All.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd if you should attain to owning the All, you\n must own it, desiring Nothing.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn this spoliation, the soul finds its\n tranquillity and rest. Profoundly established in the centre of its\n own nothingness, it can be assailed by naught that comes from\n below; and since it no longer desires anything, what comes from\n above cannot depress it; for its desires alone are the causes of\n its woes.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_181\" name=\"noteref_181\" href=\"#note_181\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e181\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd now, as a more\n concrete example of heads 4 and 5, in fact of all our heads together,\n and of the irrational extreme to which a psychopathic individual may\n go in the line of bodily austerity, I will quote the sincere Suso\u0027s\n account of his own self-tortures. Suso, you will remember, was one of\n the fourteenth century German mystics; his autobiography, written in\n the third person, is a classic religious document.\u003c/p\u003e\u003cspan class=\n \"tei tei-pb\" id=\"page307\"\u003e[pg 307]\u003c/span\u003e\u003ca name=\"Pg307\" id=\"Pg307\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe was in his youth of a temperament full of fire\n and life; and when this began to make itself felt, it was very\n grievous to him; and he sought by many devices how he might bring his\n body into subjection. He wore for a long time a hair shirt and an\n iron chain, until the blood ran from him, so that he was obliged to\n leave them off. He secretly caused an undergarment to be made for\n him; and in the undergarment he had strips of leather fixed, into\n which a hundred and fifty brass nails, pointed and filed sharp, were\n driven, and the points of the nails were always turned towards the\n flesh. He had this garment made very tight, and so arranged as to go\n round him and fasten in front, in order that it might fit the closer\n to his body, and the pointed nails might be driven into his flesh;\n and it was high enough to reach upwards to his navel. In this he used\n to sleep at night. Now in summer, when it was hot, and he was very\n tired and ill from his journeyings, or when he held the office of\n lecturer, he would sometimes, as he lay thus in bonds, and oppressed\n with toil, and tormented also by noxious insects, cry aloud and give\n way to fretfulness, and twist round and round in agony, as a worm\n does when run through with a pointed needle. It often seemed to him\n as if he were lying upon an ant-hill, from the torture caused by the\n insects; for if he wished to sleep, or when he had fallen asleep,\n they vied with one another.\u003c/span\u003e\u003ca id=\"noteref_182\" name=\n \"noteref_182\" href=\"#note_182\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e182\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eSometimes\n he cried to Almighty God in the fullness of his heart: Alas! Gentle\n God, what a dying is this! When a man is killed by murderers or\n strong beasts of prey it is soon over; but I lie dying here under\n the cruel insects, and yet cannot die. The nights in winter were\n never so long, nor was the summer so hot, as to make him leave off\n this exercise. On the contrary, he devised something farther—two\n leathern loops into which he put his hands, and fastened one on\n each side his throat, and made the fastenings so secure that even\n if his cell had been\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page308\"\u003e[pg 308]\u003c/span\u003e\u003ca name=\"Pg308\" id=\"Pg308\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eon fire about\n him, he could not have helped himself. This he continued until his\n hands and arms had become almost tremulous with the strain, and\n then he devised something else: two leather gloves; and he caused a\n brazier to fit them all over with sharp-pointed brass tacks, and he\n used to put them on at night, in order that if he should try while\n asleep to throw off the hair undergarment, or relieve himself from\n the gnawings of the vile insects, the tacks might then stick into\n his body. And so it came to pass. If ever he sought to help himself\n with his hands in his sleep, he drove the sharp tacks into his\n breast, and tore himself, so that his flesh festered. When after\n many weeks the wounds had healed, he tore himself again and made\n fresh wounds.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe continued this tormenting exercise for about\n sixteen years. At the end of this time, when his blood was now\n chilled, and the fire of his temperament destroyed, there appeared\n to him in a vision on Whitsunday, a messenger from heaven, who told\n him that God required this of him no longer. Whereupon he\n discontinued it, and threw all these things away into a running\n stream.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSuso then tells how, to emulate the sorrows of his\n crucified Lord, he made himself a cross with thirty protruding iron\n needles and nails. This he bore on his bare back between his\n shoulders day and night.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe first time that he stretched out this cross\n upon his back his tender frame was struck with terror at it, and\n blunted the sharp nails slightly against a stone. But soon,\n repenting of this womanly cowardice, he pointed them all again with\n a file, and placed once more the cross upon him. It made his back,\n where the bones are, bloody and seared. Whenever he sat down or\n stood up, it was as if a hedgehog-skin were on him. If any one\n touched him unawares, or pushed against his clothes, it tore\n him.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSuso next tells of his penitences by means of\n striking this cross and forcing the nails deeper into the flesh,\n and likewise of his self-scourgings,—a dreadful story,—and then\n goes on as follows:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAt this same\n period the Servitor procured an old castaway door, and he used to\n lie upon it at night without any bedclothes to make him\n comfortable, except that he took off\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page309\"\u003e[pg 309]\u003c/span\u003e\u003ca name=\"Pg309\" id=\"Pg309\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ehis shoes\n and wrapped a thick cloak round him. He thus secured for himself a\n most miserable bed; for hard pea-stalks lay in humps under his\n head, the cross with the sharp nails stuck into his back, his arms\n were locked fast in bonds, the horsehair undergarment was round his\n loins, and the cloak too was heavy and the door hard. Thus he lay\n in wretchedness, afraid to stir, just like a log, and he would send\n up many a sigh to God.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn winter he suffered very much from the frost. If\n he stretched out his feet they lay bare on the floor and froze, if\n he gathered them up the blood became all on fire in his legs, and\n this was great pain. His feet were full of sores, his legs\n dropsical, his knees bloody and seared, his loins covered with\n scars from the horsehair, his body wasted, his mouth parched with\n intense thirst, and his hands tremulous from weakness. Amid these\n torments he spent his nights and days; and he endured them all out\n of the greatness of the love which he bore in his heart to the\n Divine and Eternal Wisdom, our Lord Jesus Christ, whose agonizing\n sufferings he sought to imitate. After a time he gave up this\n penitential exercise of the door, and instead of it he took up his\n abode in a very small cell, and used the bench, which was so narrow\n and short that he could not stretch himself upon it, as his bed. In\n this hole, or upon the door, he lay at night in his usual bonds,\n for about eight years. It was also his custom, during the space of\n twenty-five years, provided he was staying in the convent, never to\n go after compline in winter into any warm room, or to the convent\n stove to warm himself, no matter how cold it might be, unless he\n was obliged to do so for other reasons. Throughout all these years\n he never took a bath, either a water or a sweating bath; and this\n he did in order to mortify his comfort-seeking body. He practiced\n during a long time such rigid poverty that he would neither receive\n nor touch a penny, either with leave or without it. For a\n considerable time he strove to attain such a high degree of purity\n that he would neither scratch nor touch any part of his body, save\n only his hands and feet.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_183\" name=\n \"noteref_183\" href=\"#note_183\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e183\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page310\"\u003e[pg 310]\u003c/span\u003e\u003ca name=\n \"Pg310\" id=\"Pg310\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI spare you the\n recital of poor Suso\u0027s self-inflicted tortures from thirst. It is\n pleasant to know that after his fortieth year, God showed him by a\n series of visions that he had sufficiently broken down the natural\n man, and that he might leave these exercises off. His case is\n distinctly pathological, but he does not seem to have had the\n alleviation, which some ascetics have enjoyed, of an alteration of\n sensibility capable of actually turning torment into a perverse kind\n of pleasure. Of the founder of the Sacred Heart order, for example,\n we read that\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHer love of pain and suffering was insatiable….\n She said that she could cheerfully live till the day of judgment,\n provided she might always have matter for suffering for God; but that\n to live a single day without suffering would be intolerable. She said\n again that she was devoured with two unassuageable fevers, one for\n the holy communion, the other for suffering, humiliation, and\n annihilation.\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eNothing but\n pain,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eshe continually said in her\n letters,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003emakes my life\n supportable.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_184\" name=\n \"noteref_184\" href=\"#note_184\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e184\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for the\n phenomena to which the ascetic impulse will in certain persons give\n rise. In the ecclesiastically consecrated character three minor\n branches of self-mortification have been recognized as indispensable\n pathways to perfection. I refer to the chastity, obedience, and\n poverty which the monk vows to observe; and upon the heads of\n obedience and poverty I will make a few remarks.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFirst, of\n Obedience. The secular life of our twentieth century opens with this\n virtue held in no high esteem. The duty of the individual to\n determine his own conduct and profit or suffer by the consequences\n seems, on the \u003cspan class=\"tei tei-pb\" id=\"page311\"\u003e[pg\n 311]\u003c/span\u003e\u003ca name=\"Pg311\" id=\"Pg311\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n contrary, to be one of our best rooted contemporary Protestant social\n ideals. So much so that it is difficult even imaginatively to\n comprehend how men possessed of an inner life of their own could ever\n have come to think the subjection of its will to that of other finite\n creatures recommendable. I confess that to myself it seems something\n of a mystery. Yet it evidently corresponds to a profound interior\n need of many persons, and we must do our best to understand it.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOn the lowest\n possible plane, one sees how the expediency of obedience in a firm\n ecclesiastical organization must have led to its being viewed as\n meritorious. Next, experience shows that there are times in every\n one\u0027s life when one can be better counseled by others than by one\u0027s\n self. Inability to decide is one of the commonest symptoms of\n fatigued nerves; friends who see our troubles more broadly, often see\n them more wisely than we do; so it is frequently an act of excellent\n virtue to consult and obey a doctor, a partner, or a wife. But,\n leaving these lower prudential regions, we find, in the nature of\n some of the spiritual excitements which we have been studying, good\n reasons for idealizing obedience. Obedience may spring from the\n general religious phenomenon of inner softening and self-surrender\n and throwing one\u0027s self on higher powers. So saving are these\n attitudes felt to be that in themselves, apart from utility, they\n become ideally consecrated; and in obeying a man whose fallibility we\n see through thoroughly, we, nevertheless, may feel much as we do when\n we resign our will to that of infinite wisdom. Add self-despair and\n the passion of self-crucifixion to this, and obedience becomes an\n ascetic sacrifice, agreeable quite irrespective of whatever\n prudential uses it might have.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is as a\n sacrifice, a mode of \u003cspan class=\"tei tei-q\"\u003e“mortification,”\u003c/span\u003e\n that \u003cspan class=\"tei tei-pb\" id=\"page312\"\u003e[pg 312]\u003c/span\u003e\u003ca name=\n \"Pg312\" id=\"Pg312\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e obedience is primarily\n conceived by Catholic writers, a \u003cspan class=\"tei tei-q\"\u003e“sacrifice\n which man offers to God, and of which he is himself both the priest\n and the victim. By poverty he immolates his exterior possessions; by\n chastity he immolates his body; by obedience he completes the\n sacrifice, and gives to God all that he yet holds as his own, his two\n most precious goods, his intellect and his will. The sacrifice is\n then complete and unreserved, a genuine holocaust, for the entire\n victim is now consumed for the honor of God.”\u003c/span\u003e\u003ca id=\n \"noteref_185\" name=\"noteref_185\" href=\"#note_185\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e185\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Accordingly, in Catholic discipline, we obey our superior not as mere\n man, but as the representative of Christ. Obeying God in him by our\n intention, obedience is easy. But when the text-book theologians\n marshal collectively all their reasons for recommending it, the\n mixture sounds to our ears rather odd.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne of the great consolations of the monastic\n life,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003esays a Jesuit authority,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eis the\n assurance we have that in obeying we can commit no fault. The\n Superior may commit a fault in commanding you to do this thing or\n that, but you are certain that you commit no fault so long as you\n obey, because God will only ask you if you have duly performed what\n orders you received, and if you can furnish a clear account in that\n respect, you are absolved entirely. Whether the things you did were\n opportune, or whether there were not something better that might\n have been done, these are questions not asked of you, but rather of\n your Superior. The moment what you did was done obediently, God\n wipes it out of your account, and charges it to the Superior. So\n that Saint Jerome well exclaimed, in celebrating the advantages of\n obedience,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eOh, sovereign\n liberty! Oh, holy and blessed security by which one becomes almost\n impeccable!\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSaint John Climachus is of the same sentiment when\n he calls obedience an excuse before God. In fact, when God asks why\n you have done this or that, and you reply, it is because I\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page313\"\u003e[pg 313]\u003c/span\u003e\u003ca name=\n \"Pg313\" id=\"Pg313\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewas so ordered by my Superiors, God will ask for\n no other excuse. As a passenger in a good vessel with a good pilot\n need give himself no farther concern, but may go to sleep in peace,\n because the pilot has charge over all, and\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewatches for him\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e; so a\n religious person who lives under the yoke of obedience goes to\n heaven as if while sleeping, that is, while leaning entirely on the\n conduct of his Superiors, who are the pilots of his vessel, and\n keep watch for him continually. It is no small thing, of a truth,\n to be able to cross the stormy sea of life on the shoulders and in\n the arms of another, yet that is just the grace which God accords\n to those who live under the yoke of obedience. Their Superior bears\n all their burdens…. A certain grave doctor said that he would\n rather spend his life in picking up straws by obedience, than by\n his own responsible choice busy himself with the loftiest works of\n charity, because one is certain of following the will of God in\n whatever one may do from obedience, but never certain in the same\n degree of anything which we may do of our own proper\n movement.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_186\" name=\"noteref_186\" href=\"#note_186\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e186\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne should read\n the letters in which Ignatius Loyola recommends obedience as the\n backbone of his order, if one would gain insight into the full spirit\n of its cult.\u003ca id=\"noteref_187\" name=\"noteref_187\" href=\n \"#note_187\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e187\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e They\n are too long to quote; but Ignatius\u0027s belief is so vividly expressed\n in a couple of sayings reported by companions that, though they have\n been so often cited, I will ask your permission to copy them once\n more:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI ought,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ean\n early biographer reports him as saying,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eon entering religion, and thereafter, to place\n myself entirely in the hands of God, and of him who takes His place\n by His authority. I ought to desire that my Superior should oblige me\n to give up my own judgment, and conquer my own mind. I ought to set\n up no difference between one Superior and another, … but recognize\n them all as equal before God, whose place they fill. For if I\n distinguish persons, I weaken the spirit of obedience.\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page314\"\u003e[pg 314]\u003c/span\u003e\u003ca name=\"Pg314\"\n id=\"Pg314\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn the hands of my Superior, I must be a soft wax,\n a thing, from which he is to require whatever pleases him, be it to\n write or receive letters, to speak or not to speak to such a\n person, or the like; and I must put all my fervor in executing\n zealously and exactly what I am ordered. I must consider myself as\n a corpse which has neither intelligence nor will; be like a mass of\n matter which without resistance lets itself be placed wherever it\n may please any one; like a stick in the hand of an old man, who\n uses it according to his needs and places it where it suits him. So\n must I be under the hands of the Order, to serve it in the way it\n judges most useful.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI must never ask of the Superior to be sent to a\n particular place, to be employed in a particular duty…. I must\n consider nothing as belonging to me personally, and as regards the\n things I use, be like a statue which lets itself be stripped and\n never opposes resistance.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_188\" name=\n \"noteref_188\" href=\"#note_188\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e188\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe other saying\n is reported by Rodriguez in the chapter from which I a moment ago\n made quotations. When speaking of the Pope\u0027s authority, Rodriguez\n writes:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSaint Ignatius said, when general of his company,\n that if the Holy Father were to order him to set sail in the first\n bark which he might find in the port of Ostia, near Rome, and to\n abandon himself to the sea, without a mast, without sails, without\n oars or rudder or any of the things that are needful for navigation\n or subsistence, he would obey not only with alacrity, but without\n anxiety or repugnance, and even with a great internal\n satisfaction.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_189\" name=\n \"noteref_189\" href=\"#note_189\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e189\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWith a solitary\n concrete example of the extravagance to which the virtue we are\n considering has been carried, I will pass to the topic next in\n order.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSister Marie Claire [of Port Royal] had been greatly\n imbued with the holiness and excellence of M. de Langres. This\n prelate, soon after he came to Port Royal, said to her one day,\n seeing her so tenderly attached to Mother Angélique, that it\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page315\"\u003e[pg 315]\u003c/span\u003e\u003ca name=\"Pg315\"\n id=\"Pg315\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewould perhaps be better not to speak to her again.\n Marie Claire, greedy of obedience, took this inconsiderate word for\n an oracle of God, and from that day forward remained for several\n years without once speaking to her sister.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_190\" name=\n \"noteref_190\" href=\"#note_190\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e190\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOur next topic\n shall be Poverty, felt at all times and under all creeds as one\n adornment of a saintly life. Since the instinct of ownership is\n fundamental in man\u0027s nature, this is one more example of the ascetic\n paradox. Yet it appears no paradox at all, but perfectly reasonable,\n the moment one recollects how easily higher excitements hold lower\n cupidities in check. Having just quoted the Jesuit Rodriguez on the\n subject of obedience, I will, to give immediately a concrete turn to\n our discussion of poverty, also read you a page from his chapter on\n this latter virtue. You must remember that he is writing instructions\n for monks of his own order, and bases them all on the text,\n \u003cspan class=\"tei tei-q\"\u003e“Blessed are the poor in spirit.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIf any one of you,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewill know\n whether or not he is really poor in spirit, let him consider whether\n he loves the ordinary consequences and effects of poverty, which are\n hunger, thirst, cold, fatigue, and the denudation of all\n conveniences. See if you are glad to wear a worn-out habit full of\n patches. See if you are glad when something is lacking to your meal,\n when you are passed by in serving it, when what you receive is\n distasteful to you, when your cell is out of repair. If you are not\n glad of these things, if instead of loving them you avoid them, then\n there is proof that you have not attained the perfection of poverty\n of spirit.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eRodriguez then goes on to describe the\n practice of poverty in more detail.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe first point is that which Saint Ignatius\n proposes in his constitutions, when he says,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLet no one use anything as if it were his private\n possession.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eA religious\n person,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eought in respect to all the things that he uses,\n to be like a statue which one may drape with clothing, but which\n feels no grief and makes no resistance when one\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page316\"\u003e[pg 316]\u003c/span\u003e\u003ca name=\"Pg316\" id=\"Pg316\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003estrips it\n again. It is in this way that you should feel towards your clothes,\n your books, your cell, and everything else that you make use of; if\n ordered to quit them, or to exchange them for others, have no more\n sorrow than if you were a statue being uncovered. In this way you\n will avoid using them as if they were your private possession. But\n if, when you give up your cell, or yield possession of this or that\n object or exchange it for another, you feel repugnance and are not\n like a statue, that shows that you view these things as if they\n were your private property.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd this is why our holy founder wished the\n superiors to test their monks somewhat as God tested Abraham, and\n to put their poverty and their obedience to trial, that by this\n means they may become acquainted with the degree of their virtue,\n and gain a chance to make ever farther progress in perfection, …\n making the one move out of his room when he finds it comfortable\n and is attached to it; taking away from another a book of which he\n is fond; or obliging a third to exchange his garment for a worse\n one. Otherwise we should end by acquiring a species of property in\n all these several objects, and little by little the wall of poverty\n that surrounds us and constitutes our principal defense would be\n thrown down. The ancient fathers of the desert used often thus to\n treat their companions…. Saint Dositheus, being sick-nurse,\n desired a certain knife, and asked Saint Dorotheus for it, not for\n his private use, but for employment in the infirmary of which he\n had charge. Whereupon Saint Dorotheus answered him:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eHa!\n Dositheus, so that knife pleases you so much! Will you be the slave\n of a knife or the slave of Jesus Christ? Do you not blush with\n shame at wishing that a knife should be your master? I will not let\n you touch it.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eWhich reproach and refusal had such an\n effect upon the holy disciple that since that time he never touched\n the knife again.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003e…\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTherefore, in our rooms,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eFather Rodriguez continues,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethere must be no other furniture than a bed, a\n table, a bench, and a candlestick, things purely necessary, and\n nothing more. It is not allowed among us that our cells should be\n ornamented with pictures or aught else, neither armchairs, carpets,\n curtains,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page317\"\u003e[pg\n 317]\u003c/span\u003e\u003ca name=\"Pg317\" id=\"Pg317\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003enor any sort of\n cabinet or bureau of any elegance. Neither is it allowed us to keep\n anything to eat, either for ourselves or for those who may come to\n visit us. We must ask permission to go to the refectory even for a\n glass of water; and finally we may not keep a book in which we can\n write a line, or which we may take away with us. One cannot deny\n that thus we are in great poverty. But this poverty is at the same\n time a great repose and a great perfection. For it would be\n inevitable, in case a religious person were allowed to own\n superfluous possessions, that these things would greatly occupy his\n mind, be it to acquire them, to preserve them, or to increase them;\n so that in not permitting us at all to own them, all these\n inconveniences are remedied. Among the various good reasons why the\n company forbids secular persons to enter our cells, the principal\n one is that thus we may the easier be kept in poverty. After all,\n we are all men, and if we were to receive people of the world into\n our rooms, we should not have the strength to remain within the\n bounds prescribed, but should at least wish to adorn them with some\n books to give the visitors a better opinion of our\n scholarship.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_191\" name=\n \"noteref_191\" href=\"#note_191\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e191\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSince Hindu\n fakirs, Buddhist monks, and Mohammedan dervishes unite with Jesuits\n and Franciscans in idealizing poverty as the loftiest individual\n state, it is worth while to examine into the spiritual grounds for\n such a seemingly unnatural opinion. And first, of those which lie\n closest to common human nature.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe opposition\n between the men who \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehave\u003c/span\u003e\u003c/em\u003e and the men who \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eare\u003c/span\u003e\u003c/em\u003e is\n immemorial. Though the gentleman, in the old-fashioned sense of the\n man who is well born, has usually in point of fact been predaceous\n and reveled in lands and goods, yet he has never identified his\n essence with these possessions, but rather with the personal\n superiorities, the courage, generosity, and pride supposed to be his\n birthright. To certain huckstering kinds of \u003cspan class=\"tei tei-pb\"\n id=\"page318\"\u003e[pg 318]\u003c/span\u003e\u003ca name=\"Pg318\" id=\"Pg318\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e consideration he thanked God he was forever\n inaccessible, and if in life\u0027s vicissitudes he should become\n destitute through their lack, he was glad to think that with his\n sheer valor he was all the freer to work out his salvation.\n \u003cspan class=\"tei tei-q\"\u003e“Wer nur selbst was hätte,”\u003c/span\u003e says\n Lessing\u0027s Tempelherr, in Nathan the Wise, \u003cspan class=\n \"tei tei-q\"\u003e“mein Gott, mein Gott, ich habe nichts!”\u003c/span\u003e This\n ideal of the well-born man without possessions was embodied in\n knight-errantry and templardom; and, hideously corrupted as it has\n always been, it still dominates sentimentally, if not practically,\n the military and aristocratic view of life. We glorify the soldier as\n the man absolutely unencumbered. Owning nothing but his bare life,\n and willing to toss that up at any moment when the cause commands\n him, he is the representative of unhampered freedom in ideal\n directions. The laborer who pays with his person day by day, and has\n no rights invested in the future, offers also much of this ideal\n detachment. Like the savage, he may make his bed wherever his right\n arm can support him, and from his simple and athletic attitude of\n observation, the property-owner seems buried and smothered in ignoble\n externalities and trammels, \u003cspan class=\"tei tei-q\"\u003e“wading in straw\n and rubbish to his knees.”\u003c/span\u003e The claims which \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethings\u003c/span\u003e\u003c/em\u003e\n make are corrupters of manhood, mortgages on the soul, and a drag\n anchor on our progress towards the empyrean.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eEverything I meet with,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n Whitefield,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eseems to carry\n this voice with it,—\u003c/span\u003e\u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eGo thou and\n preach the Gospel; be a pilgrim on earth; have no party or certain\n dwelling place.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eMy heart\n echoes back,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eLord Jesus,\n help me to do or suffer thy will. When thou seest me in danger\n of\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003enestling\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,—in\n pity—in tender pity,—put a\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethorn\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ein my nest to prevent me from\n it.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_192\" name=\n \"noteref_192\" href=\"#note_192\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e192\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page319\"\u003e[pg 319]\u003c/span\u003e\u003ca name=\n \"Pg319\" id=\"Pg319\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe loathing of\n \u003cspan class=\"tei tei-q\"\u003e“capital”\u003c/span\u003e with which our laboring\n classes to-day are growing more and more infected seems largely\n composed of this sound sentiment of antipathy for lives based on mere\n having. As an anarchist poet writes:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot by accumulating riches, but by giving away that\n which you have,\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eShall you become beautiful;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eYou must undo the wrappings, not case yourself in\n fresh ones;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eNot by multiplying clothes shall you make your\n body sound and healthy, but rather by discarding them\n …\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eFor a soldier who is going on a campaign does not\n seek what fresh furniture he can carry on his back, but rather what\n he can leave behind;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eKnowing well that every additional thing which he\n cannot freely use and handle is an impediment.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_193\" name=\n \"noteref_193\" href=\"#note_193\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e193\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn short, lives\n based on having are less free than lives based either on doing or on\n being, and in the interest of action people subject to spiritual\n excitement throw away possessions as so many clogs. Only those who\n have no private interests can follow an ideal straight away. Sloth\n and cowardice creep in with every dollar or guinea we have to guard.\n When a brother novice came to Saint Francis, saying: \u003cspan class=\n \"tei tei-q\"\u003e“Father, it would be a great consolation to me to own a\n psalter, but even supposing that our general should concede to me\n this indulgence, still I should like also to have your\n consent,”\u003c/span\u003e Francis put him off with the examples of\n Charlemagne, Roland, and Oliver, pursuing the infidels in sweat and\n labor, and finally dying on the field of battle. \u003cspan class=\n \"tei tei-q\"\u003e“So care not,”\u003c/span\u003e he said, \u003cspan class=\n \"tei tei-q\"\u003e“for owning books and knowledge, but care rather for\n works of goodness.”\u003c/span\u003e And when some weeks later the novice came\n \u003cspan class=\"tei tei-pb\" id=\"page320\"\u003e[pg 320]\u003c/span\u003e\u003ca name=\"Pg320\"\n id=\"Pg320\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e again to talk of his craving\n for the psalter, Francis said: \u003cspan class=\"tei tei-q\"\u003e“After you\n have got your psalter you will crave a breviary; and after you have\n got your breviary you will sit in your stall like a grand prelate,\n and will say to your brother: \u003cspan class=\"tei tei-q\"\u003e‘Hand me my\n breviary.’\u003c/span\u003e … And thenceforward he denied all such requests,\n saying: \u003cspan class=\"tei tei-q\"\u003e‘A man possesses of learning only so\n much as comes out of him in action, and a monk is a good preacher\n only so far as his deeds proclaim him such, for every tree is known\n by its fruits.’\u003c/span\u003e ”\u003c/span\u003e\u003ca id=\"noteref_194\" name=\"noteref_194\"\n href=\"#note_194\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e194\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut beyond this\n more worthily athletic attitude involved in doing and being, there\n is, in the desire of not having, something profounder still,\n something related to that fundamental mystery of religious\n experience, the satisfaction found in absolute surrender to the\n larger power. So long as any secular safeguard is retained, so long\n as any residual prudential guarantee is clung to, so long the\n surrender is incomplete, the vital crisis is not passed, fear still\n stands sentinel, and mistrust of the divine obtains: we hold by two\n anchors, looking to God, it is true, after a fashion, but also\n holding by our proper machinations. In certain medical experiences we\n have the same critical point to overcome. A drunkard, or a morphine\n or cocaine maniac, offers himself to be cured. He appeals to the\n doctor to wean him from his enemy, but he dares not face blank\n abstinence. The tyrannical drug is still an anchor to windward: he\n hides supplies of it among his clothing; arranges secretly to have it\n smuggled in in case of need. Even so an incompletely regenerate man\n still trusts in his own expedients. His money is like the sleeping\n potion which the chronically wakeful patient keeps beside his bed; he\n throws himself on God, but \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eif\u003c/span\u003e\u003c/em\u003e he should need the other help,\n there it \u003cspan class=\"tei tei-pb\" id=\"page321\"\u003e[pg\n 321]\u003c/span\u003e\u003ca name=\"Pg321\" id=\"Pg321\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n will be also. Every one knows cases of this incomplete and\n ineffective desire for reform,—drunkards whom, with all their\n self-reproaches and resolves, one perceives to be quite unwilling\n seriously to contemplate \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003enever\u003c/span\u003e\u003c/em\u003e being drunk again! Really to\n give up anything on which we have relied, to give it up definitively,\n \u003cspan class=\"tei tei-q\"\u003e“for good and all”\u003c/span\u003e and forever,\n signifies one of those radical alterations of character which came\n under our notice in the lectures on conversion. In it the inner man\n rolls over into an entirely different position of equilibrium, lives\n in a new centre of energy from this time on, and the turning-point\n and hinge of all such operations seems usually to involve the sincere\n acceptance of certain nakednesses and destitutions.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAccordingly,\n throughout the annals of the saintly life, we find this\n ever-recurring note: Fling yourself upon God\u0027s providence without\n making any reserve whatever,—take no thought for the morrow,—sell all\n you have and give it to the poor,—only when the sacrifice is ruthless\n and reckless will the higher safety really arrive. As a concrete\n example let me read a page from the biography of Antoinette\n Bourignon, a good woman, much persecuted in her day by both\n Protestants and Catholics, because she would not take her religion at\n second hand. When a young girl, in her father\u0027s house,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eShe spent whole nights in prayer, oft\n repeating:\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eLord, what wilt thou have me to\n do?\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eAnd being one night in\n a most profound penitence, she said from the bottom of her\n heart:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eO my Lord! What\n must I do to please thee? For I have nobody to teach me. Speak to my\n soul and it will hear thee.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAt that\n instant she heard, as if another had spoke within her:\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eForsake all earthly things.\n Separate thyself from the love of the creatures. Deny\n thyself.\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eShe was quite\n astonished, not understanding this language, and mused long on these\n three points, thinking how she could fulfill them. She thought she\n could not live without earthly things, nor without loving the\n creatures,\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page322\"\u003e[pg\n 322]\u003c/span\u003e\u003ca name=\"Pg322\" id=\"Pg322\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003enor without loving\n herself. Yet she said,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eBy thy Grace I\n will do it, Lord!\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eBut when she would perform her promise,\n she knew not where to begin. Having thought on the religious in\n monasteries, that they forsook all earthly things by being shut up in\n a cloister, and the love of themselves by subjecting of their wills,\n she asked leave of her father to enter into a cloister of the\n barefoot Carmelites, but he would not permit it, saying he would\n rather see her laid in her grave. This seemed to her a great cruelty,\n for she thought to find in the cloister the true Christians she had\n been seeking, but she found afterwards that he knew the cloisters\n better than she; for after he had forbidden her, and told her he\n would never permit her to be a religious, nor give her any money to\n enter there, yet she went to Father Laurens, the Director, and\n offered to serve in the monastery and work hard for her bread, and be\n content with little, if he would receive her. At which he smiled and\n said:\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eThat cannot be. We must have\n money to build; we take no maids without money; you must find the way\n to get it, else there is no entry here.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis astonished her greatly, and she was thereby\n undeceived as to the cloisters, resolving to forsake all company\n and live alone till it should please God to show her what she ought\n to do and whither to go. She asked always earnestly,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWhen shall I\n be perfectly thine, O my God?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eAnd\n she thought he still answered her,\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eWhen\n thou shalt no longer possess anything, and shalt die to\n thyself\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e.\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAnd where\n shall I do that, Lord?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eHe\n answered her,\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eIn the\n desert\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e. This made so\n strong an impression on her soul that she aspired after this; but\n being a maid of eighteen years only, she was afraid of unlucky\n chances, and was never used to travel, and knew no way. She laid\n aside all these doubts and said,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLord, thou wilt guide me how and where it shall\n please thee. It is for thee that I do it. I will lay aside my habit\n of a maid, and will take that of a hermit that I may pass\n unknown.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eHaving then secretly made ready this\n habit, while her parents thought to have married her, her father\n having promised her to a rich French merchant, she prevented the\n time, and on Easter evening, having cut her hair, put on the habit,\n and slept a little, she went out of her chamber\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page323\"\u003e[pg 323]\u003c/span\u003e\u003ca name=\"Pg323\" id=\"Pg323\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eabout four\n in the morning, taking nothing but one penny to buy bread for that\n day. And it being said to her in the going out,\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eWhere\n is thy faith? in a penny?\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eshe threw it away, begging pardon of God for her\n fault, and saying,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eNo, Lord, my\n faith is not in a penny, but in thee alone.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThus\n she went away wholly delivered from the heavy burthen of the cares\n and good things of this world, and found her soul so satisfied that\n she no longer wished for anything upon earth, resting entirely upon\n God, with this only fear lest she should be discovered and be\n obliged to return home; for she felt already more content in this\n poverty than she had done for all her life in all the delights of\n the world.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_195\" name=\"noteref_195\" href=\"#note_195\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e195\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe penny was a\n small financial safeguard, but an effective spiritual obstacle. Not\n till it was thrown away could the character settle into the new\n equilibrium completely.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOver and above the\n mystery of self-surrender, there are in the cult of poverty other\n religious mysteries. There is \u003cspan class=\"tei tei-pb\" id=\n \"page324\"\u003e[pg 324]\u003c/span\u003e\u003ca name=\"Pg324\" id=\"Pg324\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e the mystery of veracity: \u003cspan class=\n \"tei tei-q\"\u003e“Naked came I into the world,”\u003c/span\u003e etc.,—whoever first\n said that, possessed this mystery. My own bare entity must fight the\n battle—shams cannot save me. There is also the mystery of democracy,\n or sentiment of the equality before God of all his creatures. This\n sentiment (which seems in general to have been more widespread in\n Mohammedan than in Christian lands) tends to nullify man\u0027s usual\n acquisitiveness. Those who have it spurn dignities and honors,\n privileges and advantages, preferring, as I said in a former lecture,\n to grovel on the common level before the face of God. It is not\n exactly the sentiment of humility, though it comes so close to it in\n practice. It is \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehumanity\u003c/span\u003e\u003c/em\u003e, rather, refusing to enjoy\n anything that others do not share. A profound moralist, writing of\n Christ\u0027s saying, \u003cspan class=\"tei tei-q\"\u003e“Sell all thou hast and\n follow me,”\u003c/span\u003e proceeds as follows:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eChrist may have meant: If you love mankind\n absolutely you will as a result not care for any possessions\n whatever, and this seems a very likely proposition. But it is one\n thing to believe that a proposition is probably true; it is another\n thing to see it as a fact. If you loved mankind as Christ loved them,\n you would see his conclusion as a fact. It would be obvious. You\n would sell your goods, and they would be no loss to you. These\n truths, while literal to Christ, and to any mind that has Christ\u0027s\n love for mankind, become parables to lesser natures. There are in\n every generation people who, beginning innocently, with no\n predetermined intention of becoming saints, find themselves drawn\n into the vortex by their interest in helping mankind, and by the\n understanding that comes from actually doing it. The abandonment of\n their old mode of life is like dust in the balance. It is done\n gradually, incidentally, imperceptibly. Thus the whole question of\n the abandonment of luxury is no question at all, but a mere incident\n to another question, namely, the degree to which we abandon ourselves\n to the remorseless logic of our love for others.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_196\" name=\n \"noteref_196\" href=\"#note_196\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e196\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page325\"\u003e[pg 325]\u003c/span\u003e\u003ca name=\n \"Pg325\" id=\"Pg325\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut in all these\n matters of sentiment one must have \u003cspan class=\"tei tei-q\"\u003e“been\n there”\u003c/span\u003e one\u0027s self in order to understand them. No American can\n ever attain to understanding the loyalty of a Briton towards his\n king, of a German towards his emperor; nor can a Briton or German\n ever understand the peace of heart of an American in having no king,\n no Kaiser, no spurious nonsense, between him and the common God of\n all. If sentiments as simple as these are mysteries which one must\n receive as gifts of birth, how much more is this the case with those\n subtler religious sentiments which we have been considering! One can\n never fathom an emotion or divine its dictates by standing outside of\n it. In the glowing hour of excitement, however, all\n incomprehensibilities are solved, and what was so enigmatical from\n without becomes transparently obvious. Each emotion obeys a logic of\n its own, and makes deductions which no other logic can draw. Piety\n and charity live in a different universe from worldly lusts and\n fears, and form another centre of energy altogether. As in a supreme\n sorrow lesser vexations may become a consolation; as a supreme love\n may turn minor sacrifices into gain; so a supreme trust may render\n common safeguards odious, and in certain glows of generous excitement\n it may appear unspeakably mean to retain one\u0027s hold of personal\n possessions. The only sound plan, if we are ourselves outside the\n pale of such emotions, is to observe as well as we are able those who\n feel them, and to record faithfully what we observe; and this, I need\n hardly say, is what I have striven to do in these last two\n descriptive lectures, which I now hope will have covered the ground\n sufficiently for our present needs.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page326\"\u003e[pg 326]\u003c/span\u003e\u003ca name=\n \"Pg326\" id=\"Pg326\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ca name=\"toc21\" id=\"toc21\"\u003e\u003c/a\u003e \u003ca name=\"pdf22\" id=\"pdf22\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-top: 3.46em; margin-bottom: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLectures XIV And XV. The Value Of\n Saintliness.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe have now passed\n in review the more important of the phenomena which are regarded as\n fruits of genuine religion and characteristics of men who are devout.\n To-day we have to change our attitude from that of description to\n that of appreciation; we have to ask whether the fruits in question\n can help us to judge the absolute value of what religion adds to\n human life. Were I to parody Kant, I should say that a \u003cspan class=\n \"tei tei-q\"\u003e“Critique of pure Saintliness”\u003c/span\u003e must be our\n theme.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf, in turning to\n this theme, we could descend upon our subject from above like\n Catholic theologians, with our fixed definitions of man and man\u0027s\n perfection and our positive dogmas about God, we should have an easy\n time of it. Man\u0027s perfection would be the fulfillment of his end; and\n his end would be union with his Maker. That union could be pursued by\n him along three paths, active, purgative, and contemplative,\n respectively; and progress along either path would be a simple matter\n to measure by the application of a limited number of theological and\n moral conceptions and definitions. The absolute significance and\n value of any bit of religious experience we might hear of would thus\n be given almost mathematically into our hands.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf convenience\n were everything, we ought now to grieve at finding ourselves cut off\n from so admirably convenient a method as this. But we did cut\n ourselves off from it deliberately in those remarks which you\n remember we \u003cspan class=\"tei tei-pb\" id=\"page327\"\u003e[pg\n 327]\u003c/span\u003e\u003ca name=\"Pg327\" id=\"Pg327\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n made, in our first lecture, about the empirical method; and it must\n be confessed that after that act of renunciation we can never hope\n for clean-cut and scholastic results. \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eWe\u003c/span\u003e\u003c/em\u003e cannot\n divide man sharply into an animal and a rational part. \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eWe\u003c/span\u003e\u003c/em\u003e cannot\n distinguish natural from supernatural effects; nor among the latter\n know which are favors of God, and which are counterfeit operations of\n the demon. We have merely to collect things together without any\n special \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\n \"la\"\u003e\u003cspan style=\"font-style: italic\"\u003ea priori\u003c/span\u003e\u003c/span\u003e\n theological system, and out of an aggregate of piecemeal judgments as\n to the value of this and that experience—judgments in which our\n general philosophic prejudices, our instincts, and our common sense\n are our only guides—decide that \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eon the whole\u003c/span\u003e\u003c/em\u003e one type of religion is\n approved by its fruits, and another type condemned. \u003cspan class=\n \"tei tei-q\"\u003e“On the whole,”\u003c/span\u003e—I fear we shall never escape\n complicity with that qualification, so dear to your practical man, so\n repugnant to your systematizer!\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI also fear that\n as I make this frank confession, I may seem to some of you to throw\n our compass overboard, and to adopt caprice as our pilot. Skepticism\n or wayward choice, you may think, can be the only results of such a\n formless method as I have taken up. A few remarks in deprecation of\n such an opinion, and in farther explanation of the empiricist\n principles which I profess, may therefore appear at this point to be\n in place.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAbstractly, it\n would seem illogical to try to measure the worth of a religion\u0027s\n fruits in merely human terms of value. How \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e you\n measure their worth without considering whether the God really exists\n who is supposed to inspire them? If he really exists, then all the\n conduct instituted by men to meet his wants must necessarily be a\n reasonable fruit of his religion,—it would be \u003cspan class=\n \"tei tei-pb\" id=\"page328\"\u003e[pg 328]\u003c/span\u003e\u003ca name=\"Pg328\" id=\"Pg328\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e unreasonable only in case he did not\n exist. If, for instance, you were to condemn a religion of human or\n animal sacrifices by virtue of your subjective sentiments, and if all\n the while a deity were really there demanding such sacrifices, you\n would be making a theoretical mistake by tacitly assuming that the\n deity must be non-existent; you would be setting up a theology of\n your own as much as if you were a scholastic philosopher.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo this extent, to\n the extent of disbelieving peremptorily in certain types of deity, I\n frankly confess that we must be theologians. If disbeliefs can be\n said to constitute a theology, then the prejudices, instincts, and\n common sense which I chose as our guides make theological partisans\n of us whenever they make certain beliefs abhorrent.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut such\n common-sense prejudices and instincts are themselves the fruit of an\n empirical evolution. Nothing is more striking than the secular\n alteration that goes on in the moral and religious tone of men, as\n their insight into nature and their social arrangements progressively\n develop. After an interval of a few generations the mental climate\n proves unfavorable to notions of the deity which at an earlier date\n were perfectly satisfactory: the older gods have fallen below the\n common secular level, and can no longer be believed in. To-day a\n deity who should require bleeding sacrifices to placate him would be\n too sanguinary to be taken seriously. Even if powerful historical\n credentials were put forward in his favor, we would not look at them.\n Once, on the contrary, his cruel appetites were of themselves\n credentials. They positively recommended him to men\u0027s imaginations in\n ages when such coarse signs of power were respected and no others\n could be understood. Such deities then were worshiped because such\n fruits were relished.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page329\"\u003e[pg\n 329]\u003c/span\u003e\u003ca name=\"Pg329\" id=\"Pg329\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDoubtless historic\n accidents always played some later part, but the original factor in\n fixing the figure of the gods must always have been psychological.\n The deity to whom the prophets, seers, and devotees who founded the\n particular cult bore witness was worth something to them personally.\n They could use him. He guided their imagination, warranted their\n hopes, and controlled their will,—or else they required him as a\n safeguard against the demon and a curber of other people\u0027s crimes. In\n any case, they chose him for the value of the fruits he seemed to\n them to yield. So soon as the fruits began to seem quite worthless;\n so soon as they conflicted with indispensable human ideals, or\n thwarted too extensively other values; so soon as they appeared\n childish, contemptible, or immoral when reflected on, the deity grew\n discredited, and was erelong neglected and forgotten. It was in this\n way that the Greek and Roman gods ceased to be believed in by\n educated pagans; it is thus that we ourselves judge of the Hindu,\n Buddhist, and Mohammedan theologies; Protestants have so dealt with\n the Catholic notions of deity, and liberal Protestants with older\n Protestant notions; it is thus that Chinamen judge of us, and that\n all of us now living will be judged by our descendants. When we cease\n to admire or approve what the definition of a deity implies, we end\n by deeming that deity incredible.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFew historic\n changes are more curious than these mutations of theological opinion.\n The monarchical type of sovereignty was, for example, so ineradicably\n planted in the mind of our own forefathers that a dose of cruelty and\n arbitrariness in their deity seems positively to have been required\n by their imagination. They called the cruelty \u003cspan class=\n \"tei tei-q\"\u003e“retributive justice,”\u003c/span\u003e and a God without it would\n certainly have struck them as not \u003cspan class=\n \"tei tei-q\"\u003e“sovereign”\u003c/span\u003e enough. But \u003cspan class=\"tei tei-pb\"\n id=\"page330\"\u003e[pg 330]\u003c/span\u003e\u003ca name=\"Pg330\" id=\"Pg330\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e to-day we abhor the very notion of eternal\n suffering inflicted; and that arbitrary dealing-out of salvation and\n damnation to selected individuals, of which Jonathan Edwards could\n persuade himself that he had not only a conviction, but a\n \u003cspan class=\"tei tei-q\"\u003e“delightful conviction,”\u003c/span\u003e as of a\n doctrine \u003cspan class=\"tei tei-q\"\u003e“exceeding pleasant, bright, and\n sweet,”\u003c/span\u003e appears to us, if sovereignly anything, sovereignly\n irrational and mean. Not only the cruelty, but the paltriness of\n character of the gods believed in by earlier centuries also strikes\n later centuries with surprise. We shall see examples of it from the\n annals of Catholic saintship which make us rub our Protestant eyes.\n Ritual worship in general appears to the modern transcendentalist, as\n well as to the ultra-puritanic type of mind, as if addressed to a\n deity of an almost absurdly childish character, taking delight in\n toy-shop furniture, tapers and tinsel, costume and mumbling and\n mummery, and finding his \u003cspan class=\"tei tei-q\"\u003e“glory”\u003c/span\u003e\n incomprehensibly enhanced thereby;—just as on the other hand the\n formless spaciousness of pantheism appears quite empty to ritualistic\n natures, and the gaunt theism of evangelical sects seems intolerably\n bald and chalky and bleak. Luther, says Emerson, would have cut off\n his right hand rather than nail his theses to the door at Wittenberg,\n if he had supposed that they were destined to lead to the pale\n negations of Boston Unitarianism.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo far, then,\n although we are compelled, whatever may be our pretensions to\n empiricism, to employ some sort of a standard of theological\n probability of our own whenever we assume to estimate the fruits of\n other men\u0027s religion, yet this very standard has been begotten out of\n the drift of common life. It is the voice of human experience within\n us, judging and condemning all gods that stand athwart the pathway\n along which it feels itself to be advancing. Experience, if we take\n it in the largest sense, is \u003cspan class=\"tei tei-pb\" id=\"page331\"\u003e[pg\n 331]\u003c/span\u003e\u003ca name=\"Pg331\" id=\"Pg331\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n thus the parent of those disbeliefs which, it was charged, were\n inconsistent with the experiential method. The inconsistency, you\n see, is immaterial, and the charge may be neglected.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we pass from\n disbeliefs to positive beliefs, it seems to me that there is not even\n a formal inconsistency to be laid against our method. The gods we\n stand by are the gods we need and can use, the gods whose demands on\n us are reinforcements of our demands on ourselves and on one another.\n What I then propose to do is, briefly stated, to test saintliness by\n common sense, to use human standards to help us decide how far the\n religious life commends itself as an ideal kind of human activity. If\n it commends itself, then any theological beliefs that may inspire it,\n in so far forth will stand accredited. If not, then they will be\n discredited, and all without reference to anything but human working\n principles. It is but the elimination of the humanly unfit, and the\n survival of the humanly fittest, applied to religious beliefs; and if\n we look at history candidly and without prejudice, we have to admit\n that no religion has ever in the long run established or proved\n itself in any other way. Religions have \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eapproved\u003c/span\u003e\u003c/em\u003e\n themselves; they have ministered to sundry vital needs which they\n found reigning. When they violated other needs too strongly, or when\n other faiths came which served the same needs better, the first\n religions were supplanted.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe needs were\n always many, and the tests were never sharp. So the reproach of\n vagueness and subjectivity and \u003cspan class=\"tei tei-q\"\u003e“on the\n whole”\u003c/span\u003e-ness, which can with perfect legitimacy be addressed to\n the empirical method as we are forced to use it, is after all a\n reproach to which the entire life of man in dealing with these\n matters is obnoxious. No religion has ever yet owed its prevalence to\n \u003cspan class=\"tei tei-q\"\u003e“apodictic \u003cspan class=\"tei tei-pb\" id=\n \"page332\"\u003e[pg 332]\u003c/span\u003e\u003ca name=\"Pg332\" id=\"Pg332\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e certainty.”\u003c/span\u003e In a later lecture I will\n ask whether objective certainty can ever be added by theological\n reasoning to a religion that already empirically prevails.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne word, also,\n about the reproach that in following this sort of an empirical method\n we are handing ourselves over to systematic skepticism.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSince it is\n impossible to deny secular alterations in our sentiments and needs,\n it would be absurd to affirm that one\u0027s own age of the world can be\n beyond correction by the next age. Skepticism cannot, therefore, be\n ruled out by any set of thinkers as a possibility against which their\n conclusions are secure; and no empiricist ought to claim exemption\n from this universal liability. But to admit one\u0027s liability to\n correction is one thing, and to embark upon a sea of wanton doubt is\n another. Of willfully playing into the hands of skepticism we cannot\n be accused. He who acknowledges the imperfectness of his instrument,\n and makes allowance for it in discussing his observations, is in a\n much better position for gaining truth than if he claimed his\n instrument to be infallible. Or is dogmatic or scholastic theology\n less doubted in point of fact for claiming, as it does, to be in\n point of right undoubtable? And if not, what command over truth would\n this kind of theology really lose if, instead of absolute certainty,\n she only claimed reasonable probability for her conclusions? If\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewe\u003c/span\u003e\u003c/em\u003e claim only reasonable\n probability, it will be as much as men who love the truth can ever at\n any given moment hope to have within their grasp. Pretty surely it\n will be more than we could have had, if we were unconscious of our\n liability to err.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNevertheless,\n dogmatism will doubtless continue to condemn us for this confession.\n The mere outward form of \u003cspan class=\"tei tei-pb\" id=\"page333\"\u003e[pg\n 333]\u003c/span\u003e\u003ca name=\"Pg333\" id=\"Pg333\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n inalterable certainty is so precious to some minds that to renounce\n it explicitly is for them out of the question. They will claim it\n even where the facts most patently pronounce its folly. But the safe\n thing is surely to recognize that all the insights of creatures of a\n day like ourselves must be provisional. The wisest of critics is an\n altering being, subject to the better insight of the morrow, and\n right at any moment, only \u003cspan class=\"tei tei-q\"\u003e“up to date”\u003c/span\u003e\n and \u003cspan class=\"tei tei-q\"\u003e“on the whole.”\u003c/span\u003e When larger ranges\n of truth open, it is surely best to be able to open ourselves to\n their reception, unfettered by our previous pretensions. \u003cspan class=\n \"tei tei-q\"\u003e“Heartily know, when half-gods go, the gods\n arrive.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe fact of\n diverse judgments about religious phenomena is therefore entirely\n unescapable, whatever may be one\u0027s own desire to attain the\n irreversible. But apart from that fact, a more fundamental question\n awaits us, the question whether men\u0027s opinions ought to be expected\n to be absolutely uniform in this field. Ought all men to have the\n same religion? Ought they to approve the same fruits and follow the\n same leadings? Are they so like in their inner needs that, for hard\n and soft, for proud and humble, for strenuous and lazy, for\n healthy-minded and despairing, exactly the same religious incentives\n are required? Or are different functions in the organism of humanity\n allotted to different types of man, so that some may really be the\n better for a religion of consolation and reassurance, whilst others\n are better for one of terror and reproof? It might conceivably be so;\n and we shall, I think, more and more suspect it to be so as we go on.\n And if it be so, how can any possible judge or critic help being\n biased in favor of the religion by which his own needs are best met?\n He aspires to impartiality; but he is too close to the struggle not\n to be to some degree a participant, and he is sure to approve\n \u003cspan class=\"tei tei-pb\" id=\"page334\"\u003e[pg 334]\u003c/span\u003e\u003ca name=\"Pg334\"\n id=\"Pg334\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e most warmly those fruits of\n piety in others which taste most good and prove most nourishing to\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehim\u003c/span\u003e\u003c/em\u003e.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI am well aware of\n how anarchic much of what I say may sound. Expressing myself thus\n abstractly and briefly, I may seem to despair of the very notion of\n truth. But I beseech you to reserve your judgment until we see it\n applied to the details which lie before us. I do indeed disbelieve\n that we or any other mortal men can attain on a given day to\n absolutely incorrigible and unimprovable truth about such matters of\n fact as those with which religions deal. But I reject this dogmatic\n ideal not out of a perverse delight in intellectual instability. I am\n no lover of disorder and doubt as such. Rather do I fear to lose\n truth by this pretension to possess it already wholly. That we can\n gain more and more of it by moving always in the right direction, I\n believe as much as any one, and I hope to bring you all to my way of\n thinking before the termination of these lectures. Till then, do not,\n I pray you, harden your minds irrevocably against the empiricism\n which I profess.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI will waste no\n more words, then, in abstract justification of my method, but seek\n immediately to use it upon the facts.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn critically\n judging of the value of religious phenomena, it is very important to\n insist on the distinction between religion as an individual personal\n function, and religion as an institutional, corporate, or tribal\n product. I drew this distinction, you may remember, in my second\n lecture. The word \u003cspan class=\"tei tei-q\"\u003e“religion,”\u003c/span\u003e as\n ordinarily used, is equivocal. A survey of history shows us that, as\n a rule, religious geniuses attract disciples, and produce groups of\n sympathizers. When these groups get strong enough to \u003cspan class=\n \"tei tei-q\"\u003e“organize”\u003c/span\u003e themselves, they become ecclesiastical\n institutions \u003cspan class=\"tei tei-pb\" id=\"page335\"\u003e[pg\n 335]\u003c/span\u003e\u003ca name=\"Pg335\" id=\"Pg335\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n with corporate ambitions of their own. The spirit of politics and the\n lust of dogmatic rule are then apt to enter and to contaminate the\n originally innocent thing; so that when we hear the word \u003cspan class=\n \"tei tei-q\"\u003e“religion”\u003c/span\u003e nowadays, we think inevitably of some\n \u003cspan class=\"tei tei-q\"\u003e“church”\u003c/span\u003e or other; and to some persons\n the word \u003cspan class=\"tei tei-q\"\u003e“church”\u003c/span\u003e suggests so much\n hypocrisy and tyranny and meanness and tenacity of superstition that\n in a wholesale undiscerning way they glory in saying that they are\n \u003cspan class=\"tei tei-q\"\u003e“down”\u003c/span\u003e on religion altogether. Even we\n who belong to churches do not exempt other churches than our own from\n the general condemnation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut in this course\n of lectures ecclesiastical institutions hardly concern us at all. The\n religious experience which we are studying is that which lives itself\n out within the private breast. First-hand individual experience of\n this kind has always appeared as a heretical sort of innovation to\n those who witnessed its birth. Naked comes it into the world and\n lonely; and it has always, for a time at least, driven him who had it\n into the wilderness, often into the literal wilderness out of doors,\n where the Buddha, Jesus, Mohammed, St. Francis, George Fox, and so\n many others had to go. George Fox expresses well this isolation; and\n I can do no better at this point than read to you a page from his\n Journal, referring to the period of his youth when religion began to\n ferment within him seriously.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI fasted much,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eFox\n says,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewalked abroad\n in solitary places many days, and often took my Bible, and sat in\n hollow trees and lonesome places until night came on; and frequently\n in the night walked mournfully about by myself; for I was a man of\n sorrows in the time of the first workings of the Lord in\n me.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eDuring all this time I was never joined in\n profession of religion with any, but gave up myself to the Lord,\n having forsaken\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page336\"\u003e[pg\n 336]\u003c/span\u003e\u003ca name=\"Pg336\" id=\"Pg336\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eall evil company,\n taking leave of father and mother, and all other relations, and\n traveled up and down as a stranger on the earth, which way the Lord\n inclined my heart; taking a chamber to myself in the town where I\n came, and tarrying sometimes more, sometimes less in a place: for I\n durst not stay long in a place, being afraid both of professor and\n profane, lest, being a tender young man, I should be hurt by\n conversing much with either. For which reason I kept much as a\n stranger, seeking heavenly wisdom and getting knowledge from the\n Lord; and was brought off from outward things, to rely on the Lord\n alone. As I had forsaken the priests, so I left the separate\n preachers also, and those called the most experienced people; for I\n saw there was none among them all that could speak to my condition.\n And when all my hopes in them and in all men were gone so that I\n had nothing outwardly to help me, nor could tell what to do; then,\n oh then, I heard a voice which said,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThere is one, even Jesus Christ, that can speak to\n thy condition.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWhen I\n heard it, my heart did leap for joy. Then the Lord let me see why\n there was none upon the earth that could speak to my condition. I\n had not fellowship with any people, priests, nor professors, nor\n any sort of separated people. I was afraid of all carnal talk and\n talkers, for I could see nothing but corruptions. When I was in the\n deep, under all shut up, I could not believe that I should ever\n overcome; my troubles, my sorrows, and my temptations were so great\n that I often thought I should have despaired, I was so tempted. But\n when Christ opened to me how he was tempted by the same devil, and\n had overcome him, and had bruised his head; and that through him\n and his power, life, grace, and spirit, I should overcome also, I\n had confidence in him. If I had had a king\u0027s diet, palace, and\n attendance, all would have been as nothing; for nothing gave me\n comfort but the Lord by his power. I saw professors, priests, and\n people were whole and at ease in that condition which was my\n misery, and they loved that which I would have been rid of. But the\n Lord did stay my desires upon himself, and my care was cast upon\n him alone.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_197\" name=\"noteref_197\" href=\"#note_197\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e197\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page337\"\u003e[pg 337]\u003c/span\u003e\u003ca name=\n \"Pg337\" id=\"Pg337\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA genuine\n first-hand religious experience like this is bound to be a heterodoxy\n to its witnesses, the prophet appearing as a mere lonely madman. If\n his doctrine prove contagious enough to spread to any others, it\n becomes a definite and labeled heresy. But if it then still prove\n contagious enough to triumph over persecution, it becomes itself an\n orthodoxy; and when a religion has become an orthodoxy, its day of\n inwardness is over: the spring is dry; the faithful live at second\n hand exclusively and stone the prophets in their turn. The new\n church, in spite of whatever human goodness it may foster, can be\n henceforth counted on as a staunch ally in every attempt to stifle\n the spontaneous religious spirit, and to stop all later bubblings of\n the fountain from which in purer days it drew its own supply of\n inspiration. Unless, indeed, by adopting new movements of the spirit\n it can make capital out of them and use them for its selfish\n corporate designs! Of protective action of this politic sort,\n promptly or tardily decided on, the dealings of the Roman\n ecclesiasticism with many individual saints and prophets yield\n examples enough for our instruction.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe plain fact is\n that men\u0027s minds are built, as has been often said, in water-tight\n compartments. Religious after a fashion, they yet have many other\n things in them beside their religion, and unholy entanglements and\n associations inevitably obtain. The basenesses so commonly charged to\n religion\u0027s account are thus, almost all of them, not chargeable at\n all to religion proper, but rather to religion\u0027s wicked practical\n partner, the spirit of corporate dominion. And the bigotries are most\n of them in their turn chargeable to religion\u0027s wicked intellectual\n partner, the spirit of dogmatic dominion, the passion for laying down\n the law in the form of an absolutely closed-in theoretic system. The\n ecclesiastical spirit in general is the \u003cspan class=\"tei tei-pb\" id=\n \"page338\"\u003e[pg 338]\u003c/span\u003e\u003ca name=\"Pg338\" id=\"Pg338\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e sum of these two spirits of dominion; and I\n beseech you never to confound the phenomena of mere tribal or\n corporate psychology which it presents with those manifestations of\n the purely interior life which are the exclusive object of our study.\n The baiting of Jews, the hunting of Albigenses and Waldenses, the\n stoning of Quakers and ducking of Methodists, the murdering of\n Mormons and the massacring of Armenians, express much rather that\n aboriginal human neophobia, that pugnacity of which we all share the\n vestiges, and that inborn hatred of the alien and of eccentric and\n non-conforming men as aliens, than they express the positive piety of\n the various perpetrators. Piety is the mask, the inner force is\n tribal instinct. You believe as little as I do, in spite of the\n Christian unction with which the German emperor addressed his troops\n upon their way to China, that the conduct which he suggested, and in\n which other Christian armies went beyond them, had anything whatever\n to do with the interior religious life of those concerned in the\n performance.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWell, no more for\n past atrocities than for this atrocity should we make piety\n responsible. At most we may blame piety for not availing to check our\n natural passions, and sometimes for supplying them with hypocritical\n pretexts. But hypocrisy also imposes obligations, and with the\n pretext usually couples some restriction; and when the passion gust\n is over, the piety may bring a reaction of repentance which the\n irreligious natural man would not have shown.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFor many of the\n historic aberrations which have been laid to her charge, religion as\n such, then, is not to blame. Yet of the charge that over-zealousness\n or fanaticism is one of her liabilities we cannot wholly acquit her,\n so I will next make a remark upon that point. But I will \u003cspan class=\n \"tei tei-pb\" id=\"page339\"\u003e[pg 339]\u003c/span\u003e\u003ca name=\"Pg339\" id=\"Pg339\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e preface it by a preliminary remark which\n connects itself with much that follows.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOur survey of the\n phenomena of saintliness has unquestionably produced in your minds an\n impression of extravagance. Is it necessary, some of you have asked,\n as one example after another came before us, to be quite so\n fantastically good as that? We who have no vocation for the extremer\n ranges of sanctity will surely be let off at the last day if our\n humility, asceticism, and devoutness prove of a less convulsive sort.\n This practically amounts to saying that much that it is legitimate to\n admire in this field need nevertheless not be imitated, and that\n religious phenomena, like all other human phenomena, are subject to\n the law of the golden mean. Political reformers accomplish their\n successive tasks in the history of nations by being blind for the\n time to other causes. Great schools of art work out the effects which\n it is their mission to reveal, at the cost of a one-sidedness for\n which other schools must make amends. We accept a John Howard, a\n Mazzini, a Botticelli, a Michael Angelo, with a kind of indulgence.\n We are glad they existed to show us that way, but we are glad there\n are also other ways of seeing and taking life. So of many of the\n saints whom we have looked at. We are proud of a human nature that\n could be so passionately extreme, but we shrink from advising others\n to follow the example. The conduct we blame ourselves for not\n following lies nearer to the middle line of human effort. It is less\n dependent on particular beliefs and doctrines. It is such as wears\n well in different ages, such as under different skies all judges are\n able to commend.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe fruits of\n religion, in other words, are, like all human products, liable to\n corruption by excess. Common \u003cspan class=\"tei tei-pb\" id=\n \"page340\"\u003e[pg 340]\u003c/span\u003e\u003ca name=\"Pg340\" id=\"Pg340\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e sense must judge them. It need not blame the\n votary; but it may be able to praise him only conditionally, as one\n who acts faithfully according to his lights. He shows us heroism in\n one way, but the unconditionally good way is that for which no\n indulgence need be asked.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe find that error\n by excess is exemplified by every saintly virtue. Excess, in human\n faculties, means usually one-sidedness or want of balance; for it is\n hard to imagine an essential faculty too strong, if only other\n faculties equally strong be there to coöperate with it in action.\n Strong affections need a strong will; strong active powers need a\n strong intellect; strong intellect needs strong sympathies, to keep\n life steady. If the balance exist, no one faculty can possibly be too\n strong—we only get the stronger all-round character. In the life of\n saints, technically so called, the spiritual faculties are strong,\n but what gives the impression of extravagance proves usually on\n examination to be a relative deficiency of intellect. Spiritual\n excitement takes pathological forms whenever other interests are too\n few and the intellect too narrow. We find this exemplified by all the\n saintly attributes in turn—devout love of God, purity, charity,\n asceticism, all may lead astray. I will run over these virtues in\n succession.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFirst of all let\n us take Devoutness. When unbalanced, one of its vices is called\n Fanaticism. Fanaticism (when not a mere expression of ecclesiastical\n ambition) is only loyalty carried to a convulsive extreme. When an\n intensely loyal and narrow mind is once grasped by the feeling that a\n certain superhuman person is worthy of its exclusive devotion, one of\n the first things that happens is that it idealizes the devotion\n itself. To adequately realize the merits of the idol gets to be\n considered the \u003cspan class=\"tei tei-pb\" id=\"page341\"\u003e[pg\n 341]\u003c/span\u003e\u003ca name=\"Pg341\" id=\"Pg341\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e one\n great merit of the worshiper; and the sacrifices and servilities by\n which savage tribesmen have from time immemorial exhibited their\n faithfulness to chieftains are now outbid in favor of the deity.\n Vocabularies are exhausted and languages altered in the attempt to\n praise him enough; death is looked on as gain if it attract his\n grateful notice; and the personal attitude of being his devotee\n becomes what one might almost call a new and exalted kind of\n professional specialty within the tribe.\u003ca id=\"noteref_198\" name=\n \"noteref_198\" href=\"#note_198\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e198\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n legends that gather round the lives of holy persons are fruits of\n this impulse to celebrate and glorify. The Buddha\u003ca id=\"noteref_199\"\n name=\"noteref_199\" href=\"#note_199\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e199\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and\n Mohammed\u003ca id=\"noteref_200\" name=\"noteref_200\" href=\n \"#note_200\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e200\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and\n their companions and many Christian saints are incrusted with a heavy\n jewelry \u003cspan class=\"tei tei-pb\" id=\"page342\"\u003e[pg 342]\u003c/span\u003e\u003ca name=\n \"Pg342\" id=\"Pg342\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e of anecdotes which are\n meant to be honorific, but are simply \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eabgeschmackt\u003c/span\u003e\u003c/span\u003e and silly, and form a\n touching expression of man\u0027s misguided propensity to praise.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAn immediate\n consequence of this condition of mind is jealousy for the deity\u0027s\n honor. How can the devotee show his loyalty better than by\n sensitiveness in this regard? The slightest affront or neglect must\n be resented, the deity\u0027s enemies must be put to shame. In exceedingly\n narrow minds and active wills, such a care may become an engrossing\n preoccupation; and crusades have been preached and massacres\n instigated for no other reason than to remove a fancied slight upon\n the God. Theologies representing the gods as mindful of their glory,\n and churches with imperialistic policies, have conspired to fan this\n temper to a glow, so that intolerance and persecution have come to be\n vices associated by some of us inseparably with the saintly mind.\n They are unquestionably its besetting sins. The saintly temper is a\n moral temper, and a moral temper has often to be cruel. It is a\n partisan temper, and that is cruel. Between his own and Jehovah\u0027s\n enemies a David knows no difference; a Catherine of Siena, panting to\n stop the warfare among Christians which was the scandal of her epoch,\n can think of no better method of union among them than a crusade to\n massacre the Turks; Luther finds no word of protest or regret over\n the atrocious tortures with which the Anabaptist leaders were put to\n death; and a Cromwell praises the Lord for delivering his enemies\n into his hands for \u003cspan class=\"tei tei-q\"\u003e“execution.”\u003c/span\u003e\n Politics come in in all such cases; but piety finds the partnership\n not quite unnatural. So, when \u003cspan class=\n \"tei tei-q\"\u003e“freethinkers”\u003c/span\u003e tell us that religion and\n fanaticism are twins, we cannot make an unqualified denial of the\n charge.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFanaticism must\n then be inscribed on the wrong side \u003cspan class=\"tei tei-pb\" id=\n \"page343\"\u003e[pg 343]\u003c/span\u003e\u003ca name=\"Pg343\" id=\"Pg343\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e of religion\u0027s account, so long as the religious\n person\u0027s intellect is on the stage which the despotic kind of God\n satisfies. But as soon as the God is represented as less intent on\n his own honor and glory, it ceases to be a danger.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFanaticism is\n found only where the character is masterful and aggressive. In gentle\n characters, where devoutness is intense and the intellect feeble, we\n have an imaginative absorption in the love of God to the exclusion of\n all practical human interests, which, though innocent enough, is too\n one-sided to be admirable. A mind too narrow has room but for one\n kind of affection. When the love of God takes possession of such a\n mind, it expels all human loves and human uses. There is no English\n name for such a sweet excess of devotion, so I will refer to it as a\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003etheopathic\u003c/span\u003e\u003c/em\u003e condition.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe blessed\n Margaret Mary Alacoque may serve as an example.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTo be loved here upon the\n earth,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eher recent biographer exclaims:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eto be loved\n by a noble, elevated, distinguished being; to be loved with\n fidelity, with devotion,—what enchantment! But to be loved by God!\n and loved by him to distraction [aimé jusqù\u0027à la folie]!—Margaret\n melted away with love at the thought of such a thing. Like Saint\n Philip of Neri in former times, or like Saint Francis Xavier, she\n said to God:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eHold back, O\n my God, these torrents which overwhelm me, or else enlarge my\n capacity for their reception.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_201\" name=\n \"noteref_201\" href=\"#note_201\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e201\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe most signal proofs of God\u0027s love which\n Margaret Mary received were her hallucinations of sight, touch, and\n hearing, and the most signal in turn of these were the revelations\n of Christ\u0027s sacred heart,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003esurrounded with rays more brilliant than the Sun,\n and transparent like a crystal. The wound which he received on the\n cross visibly appeared upon it. There\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page344\"\u003e[pg 344]\u003c/span\u003e\u003ca name=\"Pg344\" id=\"Pg344\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewas a crown\n of thorns round about this divine Heart, and a cross above\n it.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eAt the same time Christ\u0027s voice told her that,\n unable longer to contain the flames of his love for mankind, he had\n chosen her by a miracle to spread the knowledge of them. He\n thereupon took out her mortal heart, placed it inside of his own\n and inflamed it, and then replaced it in her breast, adding:\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eHitherto thou\n hast taken the name of my slave, hereafter thou shalt be called the\n well-beloved disciple of my Sacred Heart.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn a later vision the Saviour revealed to her in\n detail the\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003egreat\n design\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ewhich he wished to establish through\n her instrumentality.\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI ask of thee\n to bring it about that every first Friday after the week of holy\n Sacrament shall be made into a special holy day for honoring my\n Heart by a general communion and by services intended to make\n honorable amends for the indignities which it has received. And I\n promise thee that my Heart will dilate to shed with abundance the\n influences of its love upon all those who pay to it these honors,\n or who bring it about that others do the same.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“This revelation,”\u003c/span\u003e says Mgr. Bougaud, \u003cspan class=\n \"tei tei-q\"\u003e“is unquestionably the most important of all the\n revelations which have illumined the Church since that of the\n Incarnation and of the Lord\u0027s Supper…. After the Eucharist, the\n supreme effort of the Sacred Heart.”\u003c/span\u003e\u003ca id=\"noteref_202\" name=\n \"noteref_202\" href=\"#note_202\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e202\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Well,\n what were its good fruits for Margaret Mary\u0027s life? Apparently little\n else but sufferings and prayers and absences of mind and swoons and\n ecstasies. She became increasingly useless about the convent, her\n absorption in Christ\u0027s love,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ewhich grew upon her daily, rendering her more and\n more incapable of attending to external duties. They tried her in the\n infirmary, but without much success, although her kindness, zeal, and\n devotion were without bounds, and her charity rose to acts of such a\n heroism that our readers would not bear the recital\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page345\"\u003e[pg 345]\u003c/span\u003e\u003ca name=\"Pg345\"\n id=\"Pg345\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eof them. They tried her in the kitchen, but were\n forced to give it up as hopeless—everything dropped out of her\n hands. The admirable humility with which she made amends for her\n clumsiness could not prevent this from being prejudicial to the\n order and regularity which must always reign in a community. They\n put her in the school, where the little girls cherished her, and\n cut pieces out of her clothes [for relics] as if she were already a\n saint, but where she was too absorbed inwardly to pay the necessary\n attention. Poor dear sister, even less after her visions than\n before them was she a denizen of earth, and they had to leave her\n in her heaven.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_203\" name=\n \"noteref_203\" href=\"#note_203\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e203\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePoor dear sister,\n indeed! Amiable and good, but so feeble of intellectual outlook that\n it would be too much to ask of us, with our Protestant and modern\n education, to feel anything but indulgent pity for the kind of\n saintship which she embodies. A lower example still of theopathic\n saintliness is that of Saint Gertrude, a Benedictine nun of the\n thirteenth century, whose \u003cspan class=\n \"tei tei-q\"\u003e“Revelations,”\u003c/span\u003e a well-known mystical authority,\n consist mainly of proofs of Christ\u0027s partiality for her undeserving\n person. Assurances of his love, intimacies and caresses and\n compliments of the most absurd and puerile sort, addressed by Christ\n to Gertrude as an individual, form the tissue of this paltry-minded\n recital.\u003ca id=\"noteref_204\" name=\"noteref_204\" href=\n \"#note_204\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e204\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e In\n reading such a narrative, \u003cspan class=\"tei tei-pb\" id=\"page346\"\u003e[pg\n 346]\u003c/span\u003e\u003ca name=\"Pg346\" id=\"Pg346\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e we\n realize the gap between the thirteenth and the twentieth century, and\n we feel that saintliness of character may yield almost absolutely\n worthless fruits if it be associated with such inferior intellectual\n sympathies. What with science, idealism, and democracy, our own\n imagination has grown to need a God of an entirely different\n temperament from that Being interested exclusively in dealing out\n personal favors, with whom our ancestors were so contented. Smitten\n as we are with the vision of social righteousness, a God indifferent\n to everything but adulation, and full of partiality for his\n individual favorites, lacks an essential element of largeness; and\n even the best professional sainthood of former centuries, pent in as\n it is to such a conception, seems to us curiously shallow and\n unedifying.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTake Saint Teresa,\n for example, one of the ablest women, in many respects, of whose life\n we have the record. She had a powerful intellect of the practical\n order. She wrote admirable descriptive psychology, possessed a will\n equal to any emergency, great talent for politics and business, a\n buoyant disposition, and a first-rate literary style. She was\n tenaciously aspiring, and put her whole life at the service of her\n religious ideals. Yet so paltry were these, according to our present\n way of thinking, that (although I know that others have been moved\n differently) I confess that my only feeling in \u003cspan class=\n \"tei tei-pb\" id=\"page347\"\u003e[pg 347]\u003c/span\u003e\u003ca name=\"Pg347\" id=\"Pg347\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e reading her has been pity that so much\n vitality of soul should have found such poor employment.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn spite of the\n sufferings which she endured, there is a curious flavor of\n superficiality about her genius. A Birmingham anthropologist, Dr.\n Jordan, has divided the human race into two types, whom he calls\n \u003cspan class=\"tei tei-q\"\u003e“shrews”\u003c/span\u003e and \u003cspan class=\n \"tei tei-q\"\u003e“non-shrews”\u003c/span\u003e respectively.\u003ca id=\"noteref_205\"\n name=\"noteref_205\" href=\"#note_205\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e205\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n shrew-type is defined as possessing an \u003cspan class=\n \"tei tei-q\"\u003e“active unimpassioned temperament.”\u003c/span\u003e In other\n words, shrews are the \u003cspan class=\"tei tei-q\"\u003e“motors,”\u003c/span\u003e rather\n than the \u003cspan class=\"tei tei-q\"\u003e“sensories,”\u003c/span\u003e\u003ca id=\n \"noteref_206\" name=\"noteref_206\" href=\"#note_206\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e206\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and\n their expressions are as a rule more energetic than the feelings\n which appear to prompt them. Saint Teresa, paradoxical as such a\n judgment may sound, was a typical shrew, in this sense of the term.\n The bustle of her style, as well as of her life, proves it. Not only\n must she receive unheard-of personal favors and spiritual graces from\n her Saviour, but she must immediately write about them and \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eexploiter\u003c/span\u003e\u003c/em\u003e\n them professionally, and use her expertness to give instruction to\n those less privileged. Her voluble egotism; her sense, not of radical\n bad being, as the really contrite have it, but of her \u003cspan class=\n \"tei tei-q\"\u003e“faults”\u003c/span\u003e and \u003cspan class=\n \"tei tei-q\"\u003e“imperfections”\u003c/span\u003e in the plural; her stereotyped\n humility and return upon herself, as covered with \u003cspan class=\n \"tei tei-q\"\u003e“confusion”\u003c/span\u003e at each new manifestation of God\u0027s\n singular partiality for a person so unworthy, are typical of\n shrewdom: a paramountly feeling nature would be objectively lost in\n gratitude, and silent. She had some public instincts, it is true; she\n hated the Lutherans, and longed for the church\u0027s triumph over them;\n but in the main her idea of religion seems to have been that of an\n endless amatory flirtation—if one may say so without\n irreverence—between \u003cspan class=\"tei tei-pb\" id=\"page348\"\u003e[pg\n 348]\u003c/span\u003e\u003ca name=\"Pg348\" id=\"Pg348\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the\n devotee and the deity; and apart from helping younger nuns to go in\n this direction by the inspiration of her example and instruction,\n there is absolutely no human use in her, or sign of any general human\n interest. Yet the spirit of her age, far from rebuking her, exalted\n her as superhuman.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe have to pass a\n similar judgment on the whole notion of saintship based on merits.\n Any God who, on the one hand, can care to keep a pedantically minute\n account of individual shortcomings, and on the other can feel such\n partialities, and load particular creatures with such insipid marks\n of favor, is too small-minded a God for our credence. When Luther, in\n his immense manly way, swept off by a stroke of his hand the very\n notion of a debit and credit account kept with individuals by the\n Almighty, he stretched the soul\u0027s imagination and saved theology from\n puerility.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for mere\n devotion, divorced from the intellectual conceptions which might\n guide it towards bearing useful human fruit.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next saintly\n virtue in which we find excess is Purity. In theopathic characters,\n like those whom we have just considered, the love of God must not be\n mixed with any other love. Father and mother, sisters, brothers, and\n friends are felt as interfering distractions; for sensitiveness and\n narrowness, when they occur together, as they often do, require above\n all things a simplified world to dwell in. Variety and confusion are\n too much for their powers of comfortable adaptation. But whereas your\n aggressive pietist reaches his unity objectively, by forcibly\n stamping disorder and divergence out, your retiring pietist reaches\n his subjectively, leaving disorder in the world at large, but making\n a smaller world in which he dwells \u003cspan class=\"tei tei-pb\" id=\n \"page349\"\u003e[pg 349]\u003c/span\u003e\u003ca name=\"Pg349\" id=\"Pg349\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e himself and from which he eliminates it\n altogether. Thus, alongside of the church militant with its prisons,\n dragonnades, and inquisition methods, we have the church \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efugient\u003c/span\u003e\u003c/span\u003e, as one might call it,\n with its hermitages, monasteries, and sectarian organizations, both\n churches pursuing the same object—to unify the life,\u003ca id=\n \"noteref_207\" name=\"noteref_207\" href=\"#note_207\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e207\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and\n simplify the spectacle presented to the soul. A mind extremely\n sensitive to inner discords will drop one external relation after\n another, as interfering with the absorption of consciousness in\n spiritual things. Amusements must go first, then conventional\n \u003cspan class=\"tei tei-q\"\u003e“society,”\u003c/span\u003e then business, then family\n duties, until at last seclusion, with a subdivision of the day into\n hours for stated religious acts, is the only thing that can be borne.\n The lives of saints are a history of successive renunciations of\n complication, one form of contact with the outer life being dropped\n after another, to save the purity of inner tone.\u003ca id=\"noteref_208\"\n name=\"noteref_208\" href=\"#note_208\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e208\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan class=\"tei tei-q\"\u003e“Is it not better,”\u003c/span\u003e a young sister\n \u003cspan class=\"tei tei-pb\" id=\"page350\"\u003e[pg 350]\u003c/span\u003e\u003ca name=\"Pg350\"\n id=\"Pg350\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e asks her Superior,\n \u003cspan class=\"tei tei-q\"\u003e“that I should not speak at all during the\n hour of recreation, so as not to run the risk, by speaking, of\n falling into some sin of which I might not be\n conscious?”\u003c/span\u003e\u003ca id=\"noteref_209\" name=\"noteref_209\" href=\n \"#note_209\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e209\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e If the\n life remains a social one at all, those who take part in it must\n follow one identical rule. Embosomed in this monotony, the zealot for\n purity feels clean and free once more. The minuteness of uniformity\n maintained in certain sectarian communities, whether monastic or not,\n is something almost inconceivable to a man of the world. Costume,\n phraseology, hours, and habits are absolutely stereotyped, and there\n is no doubt that some persons are so made as to find in this\n stability an incomparable kind of mental rest.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe have no time to\n multiply examples, so I will let the case of Saint Louis of Gonzaga\n serve as a type of excess in purification. I think you will agree\n that this youth carried the elimination of the external and\n discordant to a point which we cannot unreservedly admire. At the age\n of ten, his biographer says:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe inspiration came to him to consecrate to the\n Mother of God his own virginity—that being to her the most agreeable\n of possible presents. Without delay, then, and with all the fervor\n there was in him, joyous of heart, and burning with love, he made his\n vow of perpetual chastity. Mary accepted the offering of his innocent\n heart, and obtained for him from God, as a recompense, the\n extraordinary grace of never feeling during his entire life the\n slightest touch of temptation against the virtue of purity. This was\n an altogether exceptional favor, rarely accorded even to Saints\n themselves, and all the more marvelous in that Louis dwelt always in\n courts and among great folks, where danger and opportunity are so\n unusually frequent. It is true that Louis from his earliest childhood\n had shown a natural repugnance for whatever might be impure or\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page351\"\u003e[pg 351]\u003c/span\u003e\u003ca name=\"Pg351\"\n id=\"Pg351\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eunvirginal, and even for relations of any sort\n whatever between persons of opposite sex. But this made it all the\n more surprising that he should, especially since this vow, feel it\n necessary to have recourse to such a number of expedients for\n protecting against even the shadow of danger the virginity which he\n had thus consecrated. One might suppose that if any one could have\n contented himself with the ordinary precautions, prescribed for all\n Christians, it would assuredly have been he. But no! In the use of\n preservatives and means of defense, in flight from the most\n insignificant occasions, from every possibility of peril, just as\n in the mortification of his flesh, he went farther than the\n majority of saints. He, who by an extraordinary protection of God\u0027s\n grace was never tempted, measured all his steps as if he were\n threatened on every side by particular dangers. Thenceforward he\n never raised his eyes, either when walking in the streets, or when\n in society. Not only did he avoid all business with females even\n more scrupulously than before, but he renounced all conversation\n and every kind of social recreation with them, although his father\n tried to make him take part; and he commenced only too early to\n deliver his innocent body to austerities of every\n kind.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_210\" name=\"noteref_210\" href=\"#note_210\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e210\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAt the age of\n twelve, we read of this young man that \u003cspan class=\"tei tei-q\"\u003e“if by\n chance his mother sent one of her maids of honor to him with a\n message, he never allowed her to come in, but listened to her through\n the barely opened door, and dismissed her immediately. He did not\n like to be alone with his own mother, whether at table or in\n conversation; and when the rest of the company withdrew, he sought\n also a pretext for retiring…. Several great ladies, relatives of\n his, he avoided learning to know even by sight; and he made a sort of\n treaty with his father, engaging promptly and readily to accede to\n all his wishes, if he might only be excused from all visits to\n ladies.”\u003c/span\u003e (Ibid., p. 71.)\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page352\"\u003e[pg 352]\u003c/span\u003e\u003ca name=\"Pg352\" id=\"Pg352\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen he was\n seventeen years old Louis joined the Jesuit order\u003ca id=\"noteref_211\"\n name=\"noteref_211\" href=\"#note_211\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e211\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e against\n his father\u0027s passionate entreaties, for he was heir of a princely\n house; and when a year later the father died, he took the loss as a\n \u003cspan class=\"tei tei-q\"\u003e“particular attention”\u003c/span\u003e to himself on\n God\u0027s part, and wrote letters of stilted good advice, as from a\n spiritual superior, to his grieving mother. He soon became so good a\n monk that if any one asked him the number of his brothers and\n sisters, he had to reflect and count them over before replying. A\n Father asked him one day if he were never troubled by the thought of\n his family, to which, \u003cspan class=\"tei tei-q\"\u003e“I never think of them\n except when praying for them,”\u003c/span\u003e was his only answer. Never was\n he seen to hold in his hand a flower or anything perfumed, that he\n might take pleasure in it. On the contrary, in the hospital, he used\n to seek for whatever was most disgusting, and eagerly snatch the\n bandages of ulcers, etc., from the hands of his companions. He\n avoided worldly talk, and immediately tried to turn every\n conversation on to pious subjects, or else he remained silent. He\n systematically refused to notice his surroundings. Being ordered one\n day to bring a book from the rector\u0027s seat in the refectory, he had\n to ask where the rector sat, for in the three months he had eaten\n bread there, so carefully did he guard his eyes that he had not\n noticed the place. One day, during recess, having looked by chance on\n one of his companions, he reproached himself as for a grave sin\n against modesty. He cultivated silence, as preserving from sins of\n the tongue; and his greatest penance was the limit which his\n superiors set to his bodily penances. He sought after \u003cspan class=\n \"tei tei-pb\" id=\"page353\"\u003e[pg 353]\u003c/span\u003e\u003ca name=\"Pg353\" id=\"Pg353\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e false accusations and unjust reprimands\n as opportunities of humility; and such was his obedience that, when a\n room-mate, having no more paper, asked him for a sheet, he did not\n feel free to give it to him without first obtaining the permission of\n the superior, who, as such, stood in the place of God, and\n transmitted his orders.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI can find no\n other sorts of fruit than these of Louis\u0027s saintship. He died in\n 1591, in his twenty-ninth year, and is known in the Church as the\n patron of all young people. On his festival, the altar in the chapel\n devoted to him in a certain church in Rome \u003cspan class=\n \"tei tei-q\"\u003e“is embosomed in flowers, arranged with exquisite taste;\n and a pile of letters may be seen at its foot, written to the Saint\n by young men and women, and directed to \u003cspan class=\n \"tei tei-q\"\u003e‘Paradiso.’\u003c/span\u003e They are supposed to be burnt unread\n except by San Luigi, who must find singular petitions in these pretty\n little missives, tied up now with a green ribbon, expressive of hope,\n now with a red one, emblematic of love,”\u003c/span\u003e etc.\u003ca id=\n \"noteref_212\" name=\"noteref_212\" href=\"#note_212\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e212\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page354\"\u003e[pg 354]\u003c/span\u003e\u003ca name=\"Pg354\" id=\"Pg354\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOur final judgment\n of the worth of such a life as this will depend largely on our\n conception of God, and of the sort of conduct he is best pleased with\n in his creatures. The Catholicism of the sixteenth century paid\n little heed to social righteousness; and to leave the world to the\n devil whilst saving one\u0027s own soul was then accounted no\n discreditable scheme. To-day, rightly or wrongly, helpfulness in\n general human affairs is, in consequence of one of those secular\n mutations in moral sentiment of which I spoke, deemed an essential\n element of worth in character; and to be of some public or private\n use is also reckoned as a species of divine service. Other early\n Jesuits, especially the missionaries among them, the Xaviers,\n Brébeufs, Jogues, were objective minds, and fought in their way for\n the world\u0027s welfare; so their lives to-day inspire us. But when the\n intellect, as in this Louis, is originally no larger than a pin\u0027s\n head, and cherishes ideas of God of corresponding smallness, the\n result, notwithstanding the heroism put forth, is on the whole\n repulsive. Purity, we see in the object-lesson, is \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003enot\u003c/span\u003e\u003c/em\u003e the\n one thing needful; and it is better that a life should contract many\n a dirt-mark, than forfeit usefulness in its efforts to remain\n unspotted.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page355\"\u003e[pg\n 355]\u003c/span\u003e\u003ca name=\"Pg355\" id=\"Pg355\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eProceeding onwards\n in our search of religious extravagance, we next come upon excesses\n of Tenderness and Charity. Here saintliness has to face the charge of\n preserving the unfit, and breeding parasites and beggars.\n \u003cspan class=\"tei tei-q\"\u003e“Resist not evil,”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“Love your enemies,”\u003c/span\u003e these are saintly maxims of\n which men of this world find it hard to speak without impatience. Are\n the men of this world right, or are the saints in possession of the\n deeper range of truth?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNo simple answer\n is possible. Here, if anywhere, one feels the complexity of the moral\n life, and the mysteriousness of the way in which facts and ideals are\n interwoven.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePerfect conduct is\n a relation between three terms: the actor, the objects for which he\n acts, and the recipients of the action. In order that conduct should\n be abstractly perfect, all three terms, intention, execution, and\n reception, should be suited to one another. The best intention will\n fail if it either work by false means or address itself to the wrong\n recipient. Thus no critic or estimator of the value of conduct can\n confine himself to the actor\u0027s animus alone, apart from the other\n elements of the performance. As there is no worse lie than a truth\n misunderstood by those who hear it, so reasonable arguments,\n challenges to magnanimity, and appeals to sympathy or justice, are\n folly when we are dealing with human crocodiles and boa-constrictors.\n The saint may simply give the universe into the hands of the enemy by\n his trustfulness. He may by non-resistance cut off his own\n survival.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHerbert Spencer\n tells us that the perfect man\u0027s conduct will appear perfect only when\n the environment is perfect: to no inferior environment is it suitably\n adapted. We may paraphrase this by cordially admitting that\n \u003cspan class=\"tei tei-pb\" id=\"page356\"\u003e[pg 356]\u003c/span\u003e\u003ca name=\"Pg356\"\n id=\"Pg356\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e saintly conduct would be the\n most perfect conduct conceivable in an environment where all were\n saints already; but by adding that in an environment where few are\n saints, and many the exact reverse of saints, it must be ill adapted.\n We must frankly confess, then, using our empirical common sense and\n ordinary practical prejudices, that in the world that actually is,\n the virtues of sympathy, charity, and non-resistance may be, and\n often have been, manifested in excess. The powers of darkness have\n systematically taken advantage of them. The whole modern scientific\n organization of charity is a consequence of the failure of simply\n giving alms. The whole history of constitutional government is a\n commentary on the excellence of resisting evil, and when one cheek is\n smitten, of smiting back and not turning the other cheek also.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYou will agree to\n this in general, for in spite of the Gospel, in spite of Quakerism,\n in spite of Tolstoi, you believe in fighting fire with fire, in\n shooting down usurpers, locking up thieves, and freezing out\n vagabonds and swindlers.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd yet you are\n sure, as I am sure, that were the world confined to these\n hard-headed, hard-hearted, and hard-fisted methods exclusively, were\n there no one prompt to help a brother first, and find out afterwards\n whether he were worthy; no one willing to drown his private wrongs in\n pity for the wronger\u0027s person; no one ready to be duped many a time\n rather than live always on suspicion; no one glad to treat\n individuals passionately and impulsively rather than by general rules\n of prudence; the world would be an infinitely worse place than it is\n now to live in. The tender grace, not of a day that is dead, but of a\n day yet to be born somehow, with the golden rule grown natural, would\n be cut out from the perspective of our imaginations.\u003c/p\u003e\u003cspan class=\n \"tei tei-pb\" id=\"page357\"\u003e[pg 357]\u003c/span\u003e\u003ca name=\"Pg357\" id=\"Pg357\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe saints,\n existing in this way, may, with their extravagances of human\n tenderness, be prophetic. Nay, innumerable times they have proved\n themselves prophetic. Treating those whom they met, in spite of the\n past, in spite of all appearances, as worthy, they have stimulated\n them to \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ebe\u003c/span\u003e\u003c/em\u003e worthy, miraculously transformed\n them by their radiant example and by the challenge of their\n expectation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFrom this point of\n view we may admit the human charity which we find in all saints, and\n the great excess of it which we find in some saints, to be a\n genuinely creative social force, tending to make real a degree of\n virtue which it alone is ready to assume as possible. The saints are\n authors, \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eauctores\u003c/span\u003e\u003c/span\u003e, increasers, of goodness.\n The potentialities of development in human souls are unfathomable. So\n many who seemed irretrievably hardened have in point of fact been\n softened, converted, regenerated, in ways that amazed the subjects\n even more than they surprised the spectators, that we never can be\n sure in advance of any man that his salvation by the way of love is\n hopeless. We have no right to speak of human crocodiles and\n boa-constrictors as of fixedly incurable beings. We know not the\n complexities of personality, the smouldering emotional fires, the\n other facets of the character-polyhedron, the resources of the\n subliminal region. St. Paul long ago made our ancestors familiar with\n the idea that every soul is virtually sacred. Since Christ died for\n us all without exception, St. Paul said, we must despair of no one.\n This belief in the essential sacredness of every one expresses itself\n to-day in all sorts of humane customs and reformatory institutions,\n and in a growing aversion to the death penalty and to brutality in\n punishment. The saints, with their extravagance of human tenderness,\n are the great torch-bearers of this \u003cspan class=\"tei tei-pb\" id=\n \"page358\"\u003e[pg 358]\u003c/span\u003e\u003ca name=\"Pg358\" id=\"Pg358\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e belief, the tip of the wedge, the clearers of\n the darkness. Like the single drops which sparkle in the sun as they\n are flung far ahead of the advancing edge of a wave-crest or of a\n flood, they show the way and are forerunners. The world is not yet\n with them, so they often seem in the midst of the world\u0027s affairs to\n be preposterous. Yet they are impregnators of the world, vivifiers\n and animaters of potentialities of goodness which but for them would\n lie forever dormant. It is not possible to be quite as mean as we\n naturally are, when they have passed before us. One fire kindles\n another; and without that over-trust in human worth which they show,\n the rest of us would lie in spiritual stagnancy.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMomentarily\n considered, then, the saint may waste his tenderness and be the dupe\n and victim of his charitable fever, but the general function of his\n charity in social evolution is vital and essential. If things are\n ever to move upward, some one must be ready to take the first step,\n and assume the risk of it. No one who is not willing to try charity,\n to try non-resistance as the saint is always willing, can tell\n whether these methods will or will not succeed. When they do succeed,\n they are far more powerfully successful than force or worldly\n prudence. Force destroys enemies; and the best that can be said of\n prudence is that it keeps what we already have in safety. But\n non-resistance, when successful, turns enemies into friends; and\n charity regenerates its objects. These saintly methods are, as I\n said, creative energies; and genuine saints find in the elevated\n excitement with which their faith endows them an authority and\n impressiveness which makes them irresistible in situations where men\n of shallower nature cannot get on at all without the use of worldly\n prudence. This practical proof that worldly wisdom may be safely\n transcended is the saint\u0027s \u003cspan class=\"tei tei-pb\" id=\"page359\"\u003e[pg\n 359]\u003c/span\u003e\u003ca name=\"Pg359\" id=\"Pg359\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n magic gift to mankind.\u003ca id=\"noteref_213\" name=\"noteref_213\" href=\n \"#note_213\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e213\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Not\n only does his vision of a better world console us for the generally\n prevailing prose \u003cspan class=\"tei tei-pb\" id=\"page360\"\u003e[pg\n 360]\u003c/span\u003e\u003ca name=\"Pg360\" id=\"Pg360\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e and\n barrenness; but even when on the whole we have to confess him ill\n adapted, he makes some converts, and the environment gets better for\n his ministry. He is an effective ferment of goodness, a slow\n transmuter of the earthly into a more heavenly order.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn this respect\n the Utopian dreams of social justice in which many contemporary\n socialists and anarchists indulge are, in spite of their\n impracticability and non-adaptation to present environmental\n conditions, analogous to the saint\u0027s belief in an existent kingdom of\n heaven. They help to break the edge of the general reign of hardness,\n and are slow leavens of a better order.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next topic in\n order is Asceticism, which I fancy you are all ready to consider\n without argument a virtue liable to extravagance and excess. The\n optimism and refinement of the modern imagination has, as I have\n already said elsewhere, changed the attitude of the church towards\n corporeal mortification, and a Suso or a Saint Peter of\n Alcantara\u003ca id=\"noteref_214\" name=\"noteref_214\" href=\n \"#note_214\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e214\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e appear\n to us to-day rather in the \u003cspan class=\"tei tei-pb\" id=\"page361\"\u003e[pg\n 361]\u003c/span\u003e\u003ca name=\"Pg361\" id=\"Pg361\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n light of tragic mountebanks than of sane men inspiring us with\n respect. If the inner dispositions are right, we ask, what need of\n all this torment, this violation of the outer nature? It keeps the\n outer nature too important. Any one who is genuinely emancipated from\n the flesh will look on pleasures and pains, abundance and privation,\n as alike irrelevant and indifferent. He can engage in actions and\n experience enjoyments without fear of corruption or enslavement. As\n the Bhagavad-Gita says, only those need renounce worldly actions who\n are still inwardly attached thereto. If one be really unattached to\n the fruits of action, one may mix in the world with equanimity. I\n quoted in a former lecture Saint Augustine\u0027s antinomian saying: If\n you only love God enough, you may safely follow all your\n inclinations. \u003cspan class=\"tei tei-q\"\u003e“He needs no devotional\n practices,”\u003c/span\u003e is one of Ramakrishna\u0027s maxims, \u003cspan class=\n \"tei tei-q\"\u003e“whose heart is moved to tears at the mere mention of the\n name of Hari.”\u003c/span\u003e\u003ca id=\"noteref_215\" name=\"noteref_215\" href=\n \"#note_215\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e215\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e And the\n Buddha, in pointing out what he called \u003cspan class=\"tei tei-q\"\u003e“the\n middle way”\u003c/span\u003e to his disciples, told them to abstain from both\n extremes, excessive mortification being as unreal and unworthy as\n mere desire and pleasure. The only perfect life, he said, is that of\n inner wisdom, which makes one thing as indifferent to \u003cspan class=\n \"tei tei-pb\" id=\"page362\"\u003e[pg 362]\u003c/span\u003e\u003ca name=\"Pg362\" id=\"Pg362\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e us as another, and thus leads to rest, to\n peace, and to Nirvâna.\u003ca id=\"noteref_216\" name=\"noteref_216\" href=\n \"#note_216\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e216\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe find\n accordingly that as ascetic saints have grown older, and directors of\n conscience more experienced, they usually have shown a tendency to\n lay less stress on special bodily mortifications. Catholic teachers\n have always professed the rule that, since health is needed for\n efficiency in God\u0027s service, health must not be sacrificed to\n mortification. The general optimism and healthy-mindedness of liberal\n Protestant circles to-day makes mortification for mortification\u0027s\n sake repugnant to us. We can no longer sympathize with cruel deities,\n and the notion that God can take delight in the spectacle of\n sufferings self-inflicted in his honor is abhorrent. In consequence\n of all these motives you probably are disposed, unless some special\n utility can be shown in some individual\u0027s discipline, to treat the\n general tendency to asceticism as pathological.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYet I believe that\n a more careful consideration of the whole matter, distinguishing\n between the general good intention of asceticism and the uselessness\n of some of the particular acts of which it may be guilty, ought to\n rehabilitate it in our esteem. For in its spiritual meaning\n asceticism stands for nothing less than for the essence of the\n twice-born philosophy. It symbolizes, lamely enough no doubt, but\n sincerely, the belief that there is an element of real wrongness in\n this world, which is neither to be ignored nor evaded, but which must\n be squarely met and overcome by an appeal to the soul\u0027s heroic\n resources, and neutralized and cleansed away by suffering. As against\n this view, the ultra-optimistic form of the once-born philosophy\n thinks we may treat evil by the method of ignoring. Let a man who, by\n fortunate health and circumstances, \u003cspan class=\"tei tei-pb\" id=\n \"page363\"\u003e[pg 363]\u003c/span\u003e\u003ca name=\"Pg363\" id=\"Pg363\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e escapes the suffering of any great amount of\n evil in his own person, also close his eyes to it as it exists in the\n wider universe outside his private experience, and he will be quit of\n it altogether, and can sail through life happily on a healthy-minded\n basis. But we saw in our lectures on melancholy how precarious this\n attempt necessarily is. Moreover it is but for the individual; and\n leaves the evil outside of him, unredeemed and unprovided for in his\n philosophy.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNo such attempt\n can be a \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003egeneral\u003c/span\u003e\u003c/em\u003e solution of the problem; and\n to minds of sombre tinge, who naturally feel life as a tragic\n mystery, such optimism is a shallow dodge or mean evasion. It\n accepts, in lieu of a real deliverance, what is a lucky personal\n accident merely, a cranny to escape by. It leaves the general world\n unhelped and still in the clutch of Satan. The real deliverance, the\n twice-born folk insist, must be of universal application. Pain and\n wrong and death must be fairly met and overcome in higher excitement,\n or else their sting remains essentially unbroken. If one has ever\n taken the fact of the prevalence of tragic death in this world\u0027s\n history fairly into his mind,—freezing, drowning, entombment alive,\n wild beasts, worse men, and hideous diseases,—he can with difficulty,\n it seems to me, continue his own career of worldly prosperity without\n suspecting that he may all the while not be really inside the game,\n that he may lack the great initiation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWell, this is\n exactly what asceticism thinks; and it voluntarily takes the\n initiation. Life is neither farce nor genteel comedy, it says, but\n something we must sit at in mourning garments, hoping its bitter\n taste will purge us of our folly. The wild and the heroic are indeed\n such rooted parts of it that healthy-mindedness pure and simple, with\n its sentimental optimism, can hardly be regarded \u003cspan class=\n \"tei tei-pb\" id=\"page364\"\u003e[pg 364]\u003c/span\u003e\u003ca name=\"Pg364\" id=\"Pg364\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e by any thinking man as a serious\n solution. Phrases of neatness, cosiness, and comfort can never be an\n answer to the sphinx\u0027s riddle.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn these remarks I\n am leaning only upon mankind\u0027s common instinct for reality, which in\n point of fact has always held the world to be essentially a theatre\n for heroism. In heroism, we feel, life\u0027s supreme mystery is hidden.\n We tolerate no one who has no capacity whatever for it in any\n direction. On the other hand, no matter what a man\u0027s frailties\n otherwise may be, if he be willing to risk death, and still more if\n he suffer it heroically, in the service he has chosen, the fact\n consecrates him forever. Inferior to ourselves in this or that way,\n if yet we cling to life, and he is able \u003cspan class=\"tei tei-q\"\u003e“to\n fling it away like a flower”\u003c/span\u003e as caring nothing for it, we\n account him in the deepest way our born superior. Each of us in his\n own person feels that a high-hearted indifference to life would\n expiate all his shortcomings.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe metaphysical\n mystery, thus recognized by common sense, that he who feeds on death\n that feeds on men possesses life supereminently and excellently, and\n meets best the secret demands of the universe, is the truth of which\n asceticism has been the faithful champion. The folly of the cross, so\n inexplicable by the intellect, has yet its indestructible vital\n meaning.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eRepresentatively,\n then, and symbolically, and apart from the vagaries into which the\n unenlightened intellect of former times may have let it wander,\n asceticism must, I believe, be acknowledged to go with the profounder\n way of handling the gift of existence. Naturalistic optimism is mere\n syllabub and flattery and sponge-cake in comparison. The practical\n course of action for us, as religious men, would therefore, it seems\n to me, not be simply to turn our backs upon the ascetic impulse, as\n most of us to-day \u003cspan class=\"tei tei-pb\" id=\"page365\"\u003e[pg\n 365]\u003c/span\u003e\u003ca name=\"Pg365\" id=\"Pg365\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n turn them, but rather to discover some outlet for it of which the\n fruits in the way of privation and hardship might be objectively\n useful. The older monastic asceticism occupied itself with pathetic\n futilities, or terminated in the mere egotism of the individual,\n increasing his own perfection.\u003ca id=\"noteref_217\" name=\"noteref_217\"\n href=\"#note_217\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e217\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But is\n it not possible for us to discard most of these older forms of\n mortification, and yet find saner channels for the heroism which\n inspired them?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDoes not, for\n example, the worship of material luxury and wealth, which constitutes\n so large a portion of the \u003cspan class=\"tei tei-q\"\u003e“spirit”\u003c/span\u003e of\n our age, make somewhat for effeminacy and unmanliness? Is not the\n exclusively sympathetic and facetious way in which most children are\n brought up to-day—so different from the education of a hundred years\n ago, especially in evangelical circles—in danger, in spite of its\n many advantages, of developing a certain trashiness of fibre? Are\n there not hereabouts some points of application for a renovated and\n revised ascetic discipline?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMany of you would\n recognize such dangers, but would point to athletics, militarism, and\n individual and national enterprise and adventure as the remedies.\n These contemporary ideals are quite as remarkable for the energy with\n which they make for heroic standards of life, as contemporary\n religion is remarkable for the way in which it neglects them.\u003ca id=\n \"noteref_218\" name=\"noteref_218\" href=\"#note_218\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e218\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e War and\n adventure assuredly keep all who engage in them from treating\n themselves too tenderly. They demand such incredible efforts, depth\n \u003cspan class=\"tei tei-pb\" id=\"page366\"\u003e[pg 366]\u003c/span\u003e\u003ca name=\"Pg366\"\n id=\"Pg366\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e beyond depth of exertion, both\n in degree and in duration, that the whole scale of motivation alters.\n Discomfort and annoyance, hunger and wet, pain and cold, squalor and\n filth, cease to have any deterrent operation whatever. Death turns\n into a commonplace matter, and its usual power to check our action\n vanishes. With the annulling of these customary inhibitions, ranges\n of new energy are set free, and life seems cast upon a higher plane\n of power.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe beauty of war\n in this respect is that it is so congruous with ordinary human\n nature. Ancestral evolution has made us all potential warriors; so\n the most insignificant individual, when thrown into an army in the\n field, is weaned from whatever excess of tenderness towards his\n precious person he may bring with him, and may easily develop into a\n monster of insensibility.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut when we\n compare the military type of self-severity with that of the ascetic\n saint, we find a world-wide difference in all their spiritual\n concomitants.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“ \u003cspan class=\"tei tei-q\"\u003e‘Live and let\n live,’\u003c/span\u003e ”\u003c/span\u003e writes a clear-headed Austrian officer,\n \u003cspan class=\"tei tei-q\"\u003e“is no device for an army. Contempt for one\u0027s\n own comrades, for the troops of the enemy, and, above all, fierce\n contempt for one\u0027s own person, are what war demands of every one. Far\n better is it for an army to be too savage, too cruel, too barbarous,\n than to possess too much sentimentality and human reasonableness. If\n the soldier is to be good for anything as a soldier, he must be\n exactly the opposite of a reasoning and thinking man. The measure of\n goodness in him is his possible use in war. War, and even peace,\n require of the soldier absolutely peculiar standards of morality. The\n recruit brings with him common moral notions, of which he must seek\n immediately to get rid. For him victory, success, must be \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eeverything\u003c/span\u003e\u003c/em\u003e. The most barbaric\n tendencies \u003cspan class=\"tei tei-pb\" id=\"page367\"\u003e[pg\n 367]\u003c/span\u003e\u003ca name=\"Pg367\" id=\"Pg367\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e in\n men come to life again in war, and for war\u0027s uses they are\n incommensurably good.”\u003c/span\u003e\u003ca id=\"noteref_219\" name=\"noteref_219\"\n href=\"#note_219\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e219\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese words are of\n course literally true. The immediate aim of the soldier\u0027s life is, as\n Moltke said, destruction, and nothing but destruction; and whatever\n constructions wars result in are remote and non-military.\n Consequently the soldier cannot train himself to be too feelingless\n to all those usual sympathies and respects, whether for persons or\n for things, that make for conservation. Yet the fact remains that war\n is a school of strenuous life and heroism; and, being in the line of\n aboriginal instinct, is the only school that as yet is universally\n available. But when we gravely ask ourselves whether this wholesale\n organization of irrationality and crime be our only bulwark against\n effeminacy, we stand aghast at the thought, and think more kindly of\n ascetic religion. One hears of the mechanical equivalent of heat.\n What we now need to discover in the social realm is the moral\n equivalent of war: something heroic that will speak to men as\n universally as war does, and yet will be as compatible with their\n spiritual selves as war has proved itself to be incompatible. I have\n often thought that in the old monkish poverty-worship, in spite of\n the pedantry which infested it, there might be something like that\n moral equivalent of war which we are seeking. May not voluntarily\n accepted poverty be \u003cspan class=\"tei tei-q\"\u003e“the strenuous\n life,”\u003c/span\u003e without the need of crushing weaker peoples?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePoverty indeed\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eis\u003c/span\u003e\u003c/em\u003e the strenuous life,—without brass\n bands or uniforms or hysteric popular applause or lies or\n circumlocutions; and when one sees the way in which wealth-getting\n enters as an ideal into the very bone and marrow of our generation,\n one wonders whether a revival \u003cspan class=\"tei tei-pb\" id=\n \"page368\"\u003e[pg 368]\u003c/span\u003e\u003ca name=\"Pg368\" id=\"Pg368\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e of the belief that poverty is a worthy\n religious vocation may not be \u003cspan class=\"tei tei-q\"\u003e“the\n transformation of military courage,”\u003c/span\u003e and the spiritual reform\n which our time stands most in need of.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAmong us\n English-speaking peoples especially do the praises of poverty need\n once more to be boldly sung. We have grown literally afraid to be\n poor. We despise any one who elects to be poor in order to simplify\n and save his inner life. If he does not join the general scramble and\n pant with the money-making street, we deem him spiritless and lacking\n in ambition. We have lost the power even of imagining what the\n ancient idealization of poverty could have meant: the liberation from\n material attachments, the unbribed soul, the manlier indifference,\n the paying our way by what we are or do and not by what we have, the\n right to fling away our life at any moment irresponsibly,—the more\n athletic trim, in short, the moral fighting shape. When we of the\n so-called better classes are scared as men were never scared in\n history at material ugliness and hardship; when we put off marriage\n until our house can be artistic, and quake at the thought of having a\n child without a bank-account and doomed to manual labor, it is time\n for thinking men to protest against so unmanly and irreligious a\n state of opinion.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is true that so\n far as wealth gives time for ideal ends and exercise to ideal\n energies, wealth is better than poverty and ought to be chosen. But\n wealth does this in only a portion of the actual cases. Elsewhere the\n desire to gain wealth and the fear to lose it are our chief breeders\n of cowardice and propagators of corruption. There are thousands of\n conjunctures in which a wealth-bound man must be a slave, whilst a\n man for whom poverty has no terrors becomes a freeman. Think of the\n strength which personal indifference to poverty would \u003cspan class=\n \"tei tei-pb\" id=\"page369\"\u003e[pg 369]\u003c/span\u003e\u003ca name=\"Pg369\" id=\"Pg369\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e give us if we were devoted to unpopular\n causes. We need no longer hold our tongues or fear to vote the\n revolutionary or reformatory ticket. Our stocks might fall, our hopes\n of promotion vanish, our salaries stop, our club doors close in our\n faces; yet, while we lived, we would imperturbably bear witness to\n the spirit, and our example would help to set free our generation.\n The cause would need its funds, but we its servants would be potent\n in proportion as we personally were contented with our poverty.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI recommend this\n matter to your serious pondering, for it is certain that the\n prevalent fear of poverty among the educated classes is the worst\n moral disease from which our civilization suffers.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI have now said\n all that I can usefully say about the several fruits of religion as\n they are manifested in saintly lives, so I will make a brief review\n and pass to my more general conclusions.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOur question, you\n will remember, is as to whether religion stands approved by its\n fruits, as these are exhibited in the saintly type of character.\n Single attributes of saintliness may, it is true, be temperamental\n endowments, found in non-religious individuals. But the whole group\n of them forms a combination which, as such, is religious, for it\n seems to flow from the sense of the divine as from its psychological\n centre. Whoever possesses strongly this sense comes naturally to\n think that the smallest details of this world derive infinite\n significance from their relation to an unseen divine order. The\n thought of this order yields him a superior denomination of\n happiness, and a steadfastness of soul with which no other can\n compare. In social relations his serviceability is exemplary; he\n abounds in impulses to help. His help is inward \u003cspan class=\n \"tei tei-pb\" id=\"page370\"\u003e[pg 370]\u003c/span\u003e\u003ca name=\"Pg370\" id=\"Pg370\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e as well as outward, for his sympathy\n reaches souls as well as bodies, and kindles unsuspected faculties\n therein. Instead of placing happiness where common men place it, in\n comfort, he places it in a higher kind of inner excitement, which\n converts discomforts into sources of cheer and annuls unhappiness. So\n he turns his back upon no duty, however thankless; and when we are in\n need of assistance, we can count upon the saint lending his hand with\n more certainty than we can count upon any other person. Finally, his\n humble-mindedness and his ascetic tendencies save him from the petty\n personal pretensions which so obstruct our ordinary social\n intercourse, and his purity gives us in him a clean man for a\n companion. Felicity, purity, charity, patience, self-severity,—these\n are splendid excellencies, and the saint of all men shows them in the\n completest possible measure.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut, as we saw,\n all these things together do not make saints infallible. When their\n intellectual outlook is narrow, they fall into all sorts of holy\n excesses, fanaticism or theopathic absorption, self-torment, prudery,\n scrupulosity, gullibility, and morbid inability to meet the world. By\n the very intensity of his fidelity to the paltry ideals with which an\n inferior intellect may inspire him, a saint can be even more\n objectionable and damnable than a superficial carnal man would be in\n the same situation. We must judge him not sentimentally only, and not\n in isolation, but using our own intellectual standards, placing him\n in his environment, and estimating his total function.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNow in the matter\n of intellectual standards, we must bear in mind that it is unfair,\n where we find narrowness of mind, always to impute it as a vice to\n the individual, for in religious and theological matters he probably\n absorbs his narrowness from his generation. Moreover, we \u003cspan class=\n \"tei tei-pb\" id=\"page371\"\u003e[pg 371]\u003c/span\u003e\u003ca name=\"Pg371\" id=\"Pg371\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e must not confound the essentials of\n saintliness, which are those general passions of which I have spoken,\n with its accidents, which are the special determinations of these\n passions at any historical moment. In these determinations the saints\n will usually be loyal to the temporary idols of their tribe. Taking\n refuge in monasteries was as much an idol of the tribe in the middle\n ages, as bearing a hand in the world\u0027s work is to-day. Saint Francis\n or Saint Bernard, were they living to-day, would undoubtedly be\n leading consecrated lives of some sort, but quite as undoubtedly they\n would not lead them in retirement. Our animosity to special historic\n manifestations must not lead us to give away the saintly impulses in\n their essential nature to the tender mercies of inimical critics.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe most inimical\n critic of the saintly impulses whom I know is Nietzsche. He contrasts\n them with the worldly passions as we find these embodied in the\n predaceous military character, altogether to the advantage of the\n latter. Your born saint, it must be confessed, has something about\n him which often makes the gorge of a carnal man rise, so it will be\n worth while to consider the contrast in question more fully.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDislike of the\n saintly nature seems to be a negative result of the biologically\n useful instinct of welcoming leadership, and glorifying the chief of\n the tribe. The chief is the potential, if not the actual tyrant, the\n masterful, overpowering man of prey. We confess our inferiority and\n grovel before him. We quail under his glance, and are at the same\n time proud of owning so dangerous a lord. Such instinctive and\n submissive hero-worship must have been indispensable in primeval\n tribal life. In the endless wars of those times, leaders were\n absolutely needed for the tribe\u0027s survival. If there were any tribes\n who owned no leaders, they can have left no \u003cspan class=\"tei tei-pb\"\n id=\"page372\"\u003e[pg 372]\u003c/span\u003e\u003ca name=\"Pg372\" id=\"Pg372\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e issue to narrate their doom. The leaders always\n had good consciences, for conscience in them coalesced with will, and\n those who looked on their face were as much smitten with wonder at\n their freedom from inner restraint as with awe at the energy of their\n outward performances.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eCompared with\n these beaked and taloned graspers of the world, saints are\n herbivorous animals, tame and harmless barn-yard poultry. There are\n saints whose beard you may, if you ever care to, pull with impunity.\n Such a man excites no thrills of wonder veiled in terror; his\n conscience is full of scruples and returns; he stuns us neither by\n his inward freedom nor his outward power; and unless he found within\n us an altogether different faculty of admiration to appeal to, we\n should pass him by with contempt.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn point of fact,\n he does appeal to a different faculty. Reënacted in human nature is\n the fable of the wind, the sun, and the traveler. The sexes embody\n the discrepancy. The woman loves the man the more admiringly the\n stormier he shows himself, and the world deifies its rulers the more\n for being willful and unaccountable. But the woman in turn subjugates\n the man by the mystery of gentleness in beauty, and the saint has\n always charmed the world by something similar. Mankind is susceptible\n and suggestible in opposite directions, and the rivalry of influences\n is unsleeping. The saintly and the worldly ideal pursue their feud in\n literature as much as in real life.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFor Nietzsche the\n saint represents little but sneakingness and slavishness. He is the\n sophisticated invalid, the degenerate \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\"font-style: italic\"\u003epar\n excellence\u003c/span\u003e\u003c/span\u003e, the man of insufficient vitality. His\n prevalence would put the human type in danger.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe sick are the greatest danger for the well. The\n weaker, not the stronger, are the strong\u0027s undoing. It is not\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003efear\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eof our fellow-man, which we should wish to see\n diminished; for\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page373\"\u003e[pg\n 373]\u003c/span\u003e\u003ca name=\"Pg373\" id=\"Pg373\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003efear rouses those\n who are strong to become terrible in turn themselves, and preserves\n the hard-earned and successful type of humanity. What is to be\n dreaded by us more than any other doom is not fear, but rather the\n great disgust, not fear, but rather the great pity—disgust and pity\n for our human fellows…. The\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003emorbid\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eare our greatest peril—not the\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ebad\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003emen,\n not the predatory beings. Those born wrong, the miscarried, the\n broken—they it is, the\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eweakest\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n who are undermining the vitality of the race, poisoning our trust\n in life, and putting humanity in question. Every look of them is a\n sigh,—\u003c/span\u003e\u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWould I were\n something other! I am sick and tired of what I\n am.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eIn this swamp-soil of self-contempt, every\n poisonous weed flourishes, and all so small, so secret, so\n dishonest, and so sweetly rotten. Here swarm the worms of\n sensitiveness and resentment; here the air smells odious with\n secrecy, with what is not to be acknowledged; here is woven\n endlessly the net of the meanest of conspiracies, the conspiracy of\n those who suffer against those who succeed and are victorious; here\n the very aspect of the victorious is hated—as if health, success,\n strength, pride, and the sense of power were in themselves things\n vicious, for which one ought eventually to make bitter expiation.\n Oh, how these people would themselves like to inflict the\n expiation, how they thirst to be the hangmen! And all the while\n their duplicity never confesses their hatred to be\n hatred.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_220\" name=\"noteref_220\" href=\"#note_220\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e220\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePoor Nietzsche\u0027s\n antipathy is itself sickly enough, but we all know what he means, and\n he expresses well the clash between the two ideals. The\n carnivorous-minded \u003cspan class=\"tei tei-q\"\u003e“strong man,”\u003c/span\u003e the\n adult male and cannibal, can see nothing but mouldiness and\n morbidness in the saint\u0027s gentleness and self-severity, and regards\n him with pure loathing. The whole feud revolves essentially upon two\n pivots: Shall the seen world or the unseen world be our chief sphere\n of adaptation? and must our means of adaptation in this seen world be\n aggressiveness or non-resistance?\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page374\"\u003e[pg 374]\u003c/span\u003e\u003ca name=\"Pg374\" id=\"Pg374\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe debate is\n serious. In some sense and to some degree both worlds must be\n acknowledged and taken account of; and in the seen world both\n aggressiveness and non-resistance are needful. It is a question of\n emphasis, of more or less. Is the saint\u0027s type or the strong-man\u0027s\n type the more ideal?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt has often been\n supposed, and even now, I think, it is supposed by most persons, that\n there can be one intrinsically ideal type of human character. A\n certain kind of man, it is imagined, must be the best man absolutely\n and apart from the utility of his function, apart from economical\n considerations. The saint\u0027s type, and the knight\u0027s or gentleman\u0027s\n type, have always been rival claimants of this absolute ideality; and\n in the ideal of military religious orders both types were in a manner\n blended. According to the empirical philosophy, however, all ideals\n are matters of relation. It would be absurd, for example, to ask for\n a definition of \u003cspan class=\"tei tei-q\"\u003e“the ideal horse,”\u003c/span\u003e so\n long as dragging drays and running races, bearing children, and\n jogging about with tradesmen\u0027s packages all remain as indispensable\n differentiations of equine function. You may take what you call a\n general all-round animal as a compromise, but he will be inferior to\n any horse of a more specialized type, in some one particular\n direction. We must not forget this now when, in discussing\n saintliness, we ask if it be an ideal type of manhood. We must test\n it by its economical relations.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI think that the\n method which Mr. Spencer uses in his Data of Ethics will help to fix\n our opinion. Ideality in conduct is altogether a matter of\n adaptation. A society where all were invariably aggressive would\n destroy itself by inner friction, and in a society where some are\n aggressive, others must be non-resistant, if there is to be any kind\n of order. This is the present constitution of society, \u003cspan class=\n \"tei tei-pb\" id=\"page375\"\u003e[pg 375]\u003c/span\u003e\u003ca name=\"Pg375\" id=\"Pg375\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e and to the mixture we owe many of our\n blessings. But the aggressive members of society are always tending\n to become bullies, robbers, and swindlers; and no one believes that\n such a state of things as we now live in is the millennium. It is\n meanwhile quite possible to conceive an imaginary society in which\n there should be no aggressiveness, but only sympathy and\n fairness,—any small community of true friends now realizes such a\n society. Abstractly considered, such a society on a large scale would\n be the millennium, for every good thing might be realized there with\n no expense of friction. To such a millennial society the saint would\n be entirely adapted. His peaceful modes of appeal would be\n efficacious over his companions, and there would be no one extant to\n take advantage of his non-resistance. The saint is therefore\n abstractly a higher type of man than the \u003cspan class=\n \"tei tei-q\"\u003e“strong man,”\u003c/span\u003e because he is adapted to the highest\n society conceivable, whether that society ever be concretely possible\n or not. The strong man would immediately tend by his presence to make\n that society deteriorate. It would become inferior in everything save\n in a certain kind of bellicose excitement, dear to men as they now\n are.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut if we turn\n from the abstract question to the actual situation, we find that the\n individual saint may be well or ill adapted, according to particular\n circumstances. There is, in short, no absoluteness in the excellence\n of sainthood. It must be confessed that as far as this world goes,\n any one who makes an out-and-out saint of himself does so at his\n peril. If he is not a large enough man, he may appear more\n insignificant and contemptible, for all his saintship, than if he had\n remained a worldling.\u003ca id=\"noteref_221\" name=\"noteref_221\" href=\n \"#note_221\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e221\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Accordingly religion has seldom been so radically \u003cspan class=\n \"tei tei-pb\" id=\"page376\"\u003e[pg 376]\u003c/span\u003e\u003ca name=\"Pg376\" id=\"Pg376\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e taken in our Western world that the\n devotee could not mix it with some worldly temper. It has always\n found good men who could follow most of its impulses, but who stopped\n short when it came to non-resistance. Christ himself was fierce upon\n occasion. Cromwells, Stonewall Jacksons, Gordons, show that\n Christians can be strong men also.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHow is success to\n be absolutely measured when there are so many environments and so\n many ways of looking at the adaptation? It cannot be measured\n absolutely; the verdict will vary according to the point of view\n adopted. From the biological point of view Saint Paul was a failure,\n because he was beheaded. Yet he was magnificently adapted to the\n larger environment of history; and so far as any saint\u0027s example is a\n leaven of righteousness in the world, and draws it in the direction\n of more prevalent habits of saintliness, he is a success, no matter\n what his immediate bad fortune may be. The greatest saints, the\n spiritual heroes whom every one acknowledges, the Francises,\n Bernards, Luthers, Loyolas, Wesleys, Channings, Moodys, Gratrys, the\n Phillips Brookses, the Agnes Joneses, Margaret Hallahans, and Dora\n Pattisons, are successes from the outset. They show themselves, and\n there is no question; every one perceives their strength and stature.\n Their sense of mystery in things, their passion, their goodness,\n irradiate about them and enlarge their outlines while they soften\n them. They are like pictures with an atmosphere and background; and,\n placed alongside of them, the strong men of this world and no other\n seem as dry as sticks, as hard and crude as blocks of stone or\n brickbats.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page377\"\u003e[pg\n 377]\u003c/span\u003e\u003ca name=\"Pg377\" id=\"Pg377\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn a general way,\n then, and \u003cspan class=\"tei tei-q\"\u003e“on the whole,”\u003c/span\u003e\u003ca id=\n \"noteref_222\" name=\"noteref_222\" href=\"#note_222\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e222\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e our\n abandonment of theological criteria, and our testing of religion by\n practical common sense and the empirical method, leave it in\n possession of its towering place in history. Economically, the\n saintly group of qualities is indispensable to the world\u0027s welfare.\n The great saints are immediate successes; the smaller ones are at\n least heralds and harbingers, and they may be leavens also, of a\n better mundane order. Let us be saints, then, if we can, whether or\n not we succeed visibly and temporally. But in our Father\u0027s house are\n many mansions, and each of us must discover for himself the kind of\n religion and the amount of saintship which best comports with what he\n believes to be his powers and feels to be his truest mission and\n vocation. There are no successes to be guaranteed and no set orders\n to be given to individuals, so long as we follow the methods of\n empirical philosophy.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis is my\n conclusion so far. I know that on some of your minds it leaves a\n feeling of wonder that such a method should have been applied to such\n a subject, and this in spite of all those remarks about empiricism\n which I made at the beginning of Lecture \u003ca href=\n \"#Lecture_XI_XII_XIII\" class=\"tei tei-ref\"\u003eXIII\u003c/a\u003e.\u003ca id=\n \"noteref_223\" name=\"noteref_223\" href=\"#note_223\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e223\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e How,\n you say, can religion, which believes in two worlds and an invisible\n order, be estimated by the adaptation of its fruits to this world\u0027s\n order alone? It is its \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003etruth\u003c/span\u003e\u003c/em\u003e, not its utility, you insist,\n upon which our verdict ought to depend. If religion is true, its\n fruits are good fruits, even though in this world they should prove\n uniformly ill adapted and full of naught but pathos. It goes back,\n then, after all, to the question of the truth of theology. The plot\n inevitably thickens upon us; we cannot escape theoretical\n considerations. I propose, then, that to some \u003cspan class=\n \"tei tei-pb\" id=\"page378\"\u003e[pg 378]\u003c/span\u003e\u003ca name=\"Pg378\" id=\"Pg378\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e degree we face the responsibility.\n Religious persons have often, though not uniformly, professed to see\n truth in a special manner. That manner is known as mysticism. I will\n consequently now proceed to treat at some length of mystical\n phenomena, and after that, though more briefly, I will consider\n religious philosophy.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page379\"\u003e[pg 379]\u003c/span\u003e\u003ca name=\n \"Pg379\" id=\"Pg379\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc23\" id=\"toc23\"\u003e\u003c/a\u003e \u003ca name=\"pdf24\" id=\"pdf24\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_XVI_XVII\" id=\"Lecture_XVI_XVII\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-bottom: 3.46em; margin-top: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLectures XVI And XVII.\n Mysticism.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOver and over\n again in these lectures I have raised points and left them open and\n unfinished until we should have come to the subject of Mysticism.\n Some of you, I fear, may have smiled as you noted my reiterated\n postponements. But now the hour has come when mysticism must be faced\n in good earnest, and those broken threads wound up together. One may\n say truly, I think, that personal religious experience has its root\n and centre in mystical states of consciousness; so for us, who in\n these lectures are treating personal experience as the exclusive\n subject of our study, such states of consciousness ought to form the\n vital chapter from which the other chapters get their light. Whether\n my treatment of mystical states will shed more light or darkness, I\n do not know, for my own constitution shuts me out from their\n enjoyment almost entirely, and I can speak of them only at second\n hand. But though forced to look upon the subject so externally, I\n will be as objective and receptive as I can; and I think I shall at\n least succeed in convincing you of the reality of the states in\n question, and of the paramount importance of their function.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFirst of all,\n then, I ask, What does the expression \u003cspan class=\n \"tei tei-q\"\u003e“mystical states of consciousness”\u003c/span\u003e mean? How do we\n part off mystical states from other states?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe words\n \u003cspan class=\"tei tei-q\"\u003e“mysticism”\u003c/span\u003e and \u003cspan class=\n \"tei tei-q\"\u003e“mystical”\u003c/span\u003e are often used as terms of mere\n reproach, to throw at any opinion which we regard as vague and vast\n and sentimental, and without \u003cspan class=\"tei tei-pb\" id=\n \"page380\"\u003e[pg 380]\u003c/span\u003e\u003ca name=\"Pg380\" id=\"Pg380\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e a base in either facts or logic. For some\n writers a \u003cspan class=\"tei tei-q\"\u003e“mystic”\u003c/span\u003e is any person who\n believes in thought-transference, or spirit-return. Employed in this\n way the word has little value: there are too many less ambiguous\n synonyms. So, to keep it useful by restricting it, I will do what I\n did in the case of the word \u003cspan class=\n \"tei tei-q\"\u003e“religion,”\u003c/span\u003e and simply propose to you four marks\n which, when an experience has them, may justify us in calling it\n mystical for the purpose of the present lectures. In this way we\n shall save verbal disputation, and the recriminations that generally\n go therewith.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e1. \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eIneffability.\u003c/span\u003e\u003c/span\u003e—The handiest of the\n marks by which I classify a state of mind as mystical is negative.\n The subject of it immediately says that it defies expression, that no\n adequate report of its contents can be given in words. It follows\n from this that its quality must be directly experienced; it cannot be\n imparted or transferred to others. In this peculiarity mystical\n states are more like states of feeling than like states of intellect.\n No one can make clear to another who has never had a certain feeling,\n in what the quality or worth of it consists. One must have musical\n ears to know the value of a symphony; one must have been in love\n one\u0027s self to understand a lover\u0027s state of mind. Lacking the heart\n or ear, we cannot interpret the musician or the lover justly, and are\n even likely to consider him weak-minded or absurd. The mystic finds\n that most of us accord to his experiences an equally incompetent\n treatment.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e2. \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003eNoetic\n quality.\u003c/span\u003e\u003c/span\u003e—Although so similar to states of feeling,\n mystical states seem to those who experience them to be also states\n of knowledge. They are states of insight into depths of truth\n unplumbed by the discursive intellect. They are illuminations,\n revelations, full of significance and importance, all inarticulate\n though they \u003cspan class=\"tei tei-pb\" id=\"page381\"\u003e[pg\n 381]\u003c/span\u003e\u003ca name=\"Pg381\" id=\"Pg381\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n remain; and as a rule they carry with them a curious sense of\n authority for after-time.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese two\n characters will entitle any state to be called mystical, in the sense\n in which I use the word. Two other qualities are less sharply marked,\n but are usually found. These are:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e3. \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eTransiency.\u003c/span\u003e\u003c/span\u003e—Mystical states cannot\n be sustained for long. Except in rare instances, half an hour, or at\n most an hour or two, seems to be the limit beyond which they fade\n into the light of common day. Often, when faded, their quality can\n but imperfectly be reproduced in memory; but when they recur it is\n recognized; and from one recurrence to another it is susceptible of\n continuous development in what is felt as inner richness and\n importance.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e4. \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ePassivity.\u003c/span\u003e\u003c/span\u003e—Although the oncoming\n of mystical states may be facilitated by preliminary voluntary\n operations, as by fixing the attention, or going through certain\n bodily performances, or in other ways which manuals of mysticism\n prescribe; yet when the characteristic sort of consciousness once has\n set in, the mystic feels as if his own will were in abeyance, and\n indeed sometimes as if he were grasped and held by a superior power.\n This latter peculiarity connects mystical states with certain\n definite phenomena of secondary or alternative personality, such as\n prophetic speech, automatic writing, or the mediumistic trance. When\n these latter conditions are well pronounced, however, there may be no\n recollection whatever of the phenomenon, and it may have no\n significance for the subject\u0027s usual inner life, to which, as it\n were, it makes a mere interruption. Mystical states, strictly so\n called, are never merely interruptive. Some memory of their content\n always remains, and a profound sense of their importance. They modify\n the inner life \u003cspan class=\"tei tei-pb\" id=\"page382\"\u003e[pg\n 382]\u003c/span\u003e\u003ca name=\"Pg382\" id=\"Pg382\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e of\n the subject between the times of their recurrence. Sharp divisions in\n this region are, however, difficult to make, and we find all sorts of\n gradations and mixtures.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese four\n characteristics are sufficient to mark out a group of states of\n consciousness peculiar enough to deserve a special name and to call\n for careful study. Let it then be called the mystical group.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOur next step\n should be to gain acquaintance with some typical examples.\n Professional mystics at the height of their development have often\n elaborately organized experiences and a philosophy based thereupon.\n But you remember what I said in my first lecture: phenomena are best\n understood when placed within their series, studied in their germ and\n in their over-ripe decay, and compared with their exaggerated and\n degenerated kindred. The range of mystical experience is very wide,\n much too wide for us to cover in the time at our disposal. Yet the\n method of serial study is so essential for interpretation that if we\n really wish to reach conclusions we must use it. I will begin,\n therefore, with phenomena which claim no special religious\n significance, and end with those of which the religious pretensions\n are extreme.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe simplest\n rudiment of mystical experience would seem to be that deepened sense\n of the significance of a maxim or formula which occasionally sweeps\n over one. \u003cspan class=\"tei tei-q\"\u003e“I\u0027ve heard that said all my\n life,”\u003c/span\u003e we exclaim, \u003cspan class=\"tei tei-q\"\u003e“but I never\n realized its full meaning until now.”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“When a fellow-monk,”\u003c/span\u003e said Luther, \u003cspan class=\n \"tei tei-q\"\u003e“one day repeated the words of the Creed: \u003cspan class=\n \"tei tei-q\"\u003e‘I believe in the forgiveness of sins,’\u003c/span\u003e I saw the\n Scripture in an entirely new light; and straightway I felt as if I\n were born anew. It was as if I had found the door of paradise thrown\n wide open.”\u003c/span\u003e\u003ca id=\"noteref_224\" name=\"noteref_224\" href=\n \"#note_224\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e224\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e This\n sense \u003cspan class=\"tei tei-pb\" id=\"page383\"\u003e[pg 383]\u003c/span\u003e\u003ca name=\n \"Pg383\" id=\"Pg383\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e of deeper significance\n is not confined to rational propositions. Single words,\u003ca id=\n \"noteref_225\" name=\"noteref_225\" href=\"#note_225\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e225\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and\n conjunctions of words, effects of light on land and sea, odors and\n musical sounds, all bring it when the mind is tuned aright. Most of\n us can remember the strangely moving power of passages in certain\n poems read when we were young, irrational doorways as they were\n through which the mystery of fact, the wildness and the pang of life,\n stole into our hearts and thrilled them. The words have now perhaps\n become mere polished surfaces for us; but lyric poetry and music are\n alive and significant only in proportion as they fetch these vague\n vistas of a life continuous with our own, beckoning and inviting, yet\n ever eluding our pursuit. We are alive or dead to the eternal inner\n message of the arts according as we have kept or lost this mystical\n susceptibility.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA more pronounced\n step forward on the mystical ladder is found in an extremely frequent\n phenomenon, that sudden feeling, namely, which sometimes sweeps over\n us, of having \u003cspan class=\"tei tei-q\"\u003e“been here before,”\u003c/span\u003e as\n if at some indefinite past time, in just this place, with just these\n people, we were already saying just these things. As Tennyson\n writes:\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 0.90em; margin-bottom: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eMoreover,\n something is or seems,\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eThat touches me with mystic\n gleams,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eLike glimpses of forgotten\n dreams—\u003c/span\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 0.90em; margin-bottom: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eOf\n something felt, like something here;\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eOf something done, I know not\n where;\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSuch as no language may\n declare.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_226\" name=\n \"noteref_226\" href=\"#note_226\"\u003e\u003cspan class=\"tei tei-noteref\"\n style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e226\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page384\"\u003e[pg 384]\u003c/span\u003e\u003ca name=\n \"Pg384\" id=\"Pg384\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSir James\n Crichton-Browne has given the technical name of \u003cspan class=\n \"tei tei-q\"\u003e“dreamy states”\u003c/span\u003e to these sudden invasions of\n vaguely reminiscent consciousness.\u003ca id=\"noteref_227\" name=\n \"noteref_227\" href=\"#note_227\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e227\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e They\n bring a sense of mystery and of the metaphysical duality of things,\n and the feeling of an enlargement of perception which seems imminent\n but which never completes itself. In Dr. Crichton-Browne\u0027s opinion\n they connect themselves with the perplexed and scared disturbances of\n self-consciousness which occasionally precede epileptic attacks. I\n think that this learned alienist takes a rather absurdly alarmist\n view of an intrinsically insignificant phenomenon. He follows it\n along the downward ladder, to insanity; our path pursues the upward\n ladder chiefly. The divergence shows how important it is to neglect\n no part of a phenomenon\u0027s connections, for we make it appear\n admirable or dreadful according to the context by which we set it\n off.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSomewhat deeper\n plunges into mystical consciousness are met with in yet other dreamy\n states. Such feelings \u003cspan class=\"tei tei-pb\" id=\"page385\"\u003e[pg\n 385]\u003c/span\u003e\u003ca name=\"Pg385\" id=\"Pg385\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e as\n these which Charles Kingsley describes are surely far from being\n uncommon, especially in youth:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen I walk the fields, I am oppressed now and then\n with an innate feeling that everything I see has a meaning, if I\n could but understand it. And this feeling of being surrounded with\n truths which I cannot grasp amounts to indescribable awe\n sometimes…. Have you not felt that your real soul was imperceptible\n to your mental vision, except in a few hallowed\n moments?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_228\" name=\"noteref_228\" href=\"#note_228\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e228\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA much more\n extreme state of mystical consciousness is described by J. A.\n Symonds; and probably more persons than we suspect could give\n parallels to it from their own experience.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSuddenly,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n Symonds,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eat church, or in company, or\n when I was reading, and always, I think, when my muscles were at\n rest, I felt the approach of the mood. Irresistibly it took\n possession of my mind and will, lasted what seemed an eternity, and\n disappeared in a series of rapid sensations which resembled the\n awakening from anæsthetic influence. One reason why I disliked this\n kind of trance was that I could not describe it to myself. I cannot\n even now find words to render it intelligible. It consisted in a\n gradual but swiftly progressive obliteration of space, time,\n sensation, and the multitudinous factors of experience which seem\n to qualify what we are pleased to call our Self. In proportion as\n these conditions of ordinary consciousness were subtracted, the\n sense of an underlying or essential consciousness acquired\n intensity. At last nothing remained but a pure, absolute, abstract\n Self. The universe became without form and void of content. But\n Self persisted, formidable in its vivid keenness, feeling the most\n poignant doubt about reality, ready, as it seemed, to find\n existence break as breaks a bubble round about it. And what then?\n The apprehension of a coming dissolution, the grim conviction that\n this state was the last state of the conscious Self, the sense\n that\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page386\"\u003e[pg\n 386]\u003c/span\u003e\u003ca name=\"Pg386\" id=\"Pg386\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eI had followed\n the last thread of being to the verge of the abyss, and had arrived\n at demonstration of eternal Maya or illusion, stirred or seemed to\n stir me up again. The return to ordinary conditions of sentient\n existence began by my first recovering the power of touch, and then\n by the gradual though rapid influx of familiar impressions and\n diurnal interests. At last I felt myself once more a human being;\n and though the riddle of what is meant by life remained unsolved, I\n was thankful for this return from the abyss—this deliverance from\n so awful an initiation into the mysteries of\n skepticism.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis trance recurred with diminishing frequency\n until I reached the age of twenty-eight. It served to impress upon\n my growing nature the phantasmal unreality of all the circumstances\n which contribute to a merely phenomenal consciousness. Often have I\n asked myself with anguish, on waking from that formless state of\n denuded, keenly sentient being, Which is the unreality?—the trance\n of fiery, vacant, apprehensive, skeptical Self from which I issue,\n or these surrounding phenomena and habits which veil that inner\n Self and build a self of flesh-and-blood conventionality? Again,\n are men the factors of some dream, the dream-like unsubstantiality\n of which they comprehend at such eventful moments? What would\n happen if the final stage of the trance were\n reached?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_229\" name=\"noteref_229\" href=\"#note_229\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e229\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn a recital like\n this there is certainly something suggestive of pathology.\u003ca id=\n \"noteref_230\" name=\"noteref_230\" href=\"#note_230\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e230\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n next step into mystical states carries us into a realm that public\n opinion and ethical philosophy have long since branded as\n pathological, though private practice and certain lyric strains of\n poetry \u003cspan class=\"tei tei-pb\" id=\"page387\"\u003e[pg 387]\u003c/span\u003e\u003ca name=\n \"Pg387\" id=\"Pg387\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e seem still to bear\n witness to its ideality. I refer to the consciousness produced by\n intoxicants and anæsthetics, especially by alcohol. The sway of\n alcohol over mankind is unquestionably due to its power to stimulate\n the mystical faculties of human nature, usually crushed to earth by\n the cold facts and dry criticisms of the sober hour. Sobriety\n diminishes, discriminates, and says no; drunkenness expands, unites,\n and says yes. It is in fact the great exciter of the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eYes\u003c/span\u003e\u003c/em\u003e\n function in man. It brings its votary from the chill periphery of\n things to the radiant core. It makes him for the moment one with\n truth. Not through mere perversity do men run after it. To the poor\n and the unlettered it stands in the place of symphony concerts and of\n literature; and it is part of the deeper mystery and tragedy of life\n that whiffs and gleams of something that we immediately recognize as\n excellent should be vouchsafed to so many of us only in the fleeting\n earlier phases of what in its totality is so degrading a poisoning.\n The drunken consciousness is one bit of the mystic consciousness, and\n our total opinion of it must find its place in our opinion of that\n larger whole.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNitrous oxide and\n ether, especially nitrous oxide, when sufficiently diluted with air,\n stimulate the mystical consciousness in an extraordinary degree.\n Depth beyond depth of truth seems revealed to the inhaler. This truth\n fades out, however, or escapes, at the moment of coming to; and if\n any words remain over in which it seemed to clothe itself, they prove\n to be the veriest nonsense. Nevertheless, the sense of a profound\n meaning having been there persists; and I know more than one person\n who is persuaded that in the nitrous oxide trance we have a genuine\n metaphysical revelation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSome years ago I\n myself made some observations on this aspect of nitrous oxide\n intoxication, and reported \u003cspan class=\"tei tei-pb\" id=\"page388\"\u003e[pg\n 388]\u003c/span\u003e\u003ca name=\"Pg388\" id=\"Pg388\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n them in print. One conclusion was forced upon my mind at that time,\n and my impression of its truth has ever since remained unshaken. It\n is that our normal waking consciousness, rational consciousness as we\n call it, is but one special type of consciousness, whilst all about\n it, parted from it by the filmiest of screens, there lie potential\n forms of consciousness entirely different. We may go through life\n without suspecting their existence; but apply the requisite stimulus,\n and at a touch they are there in all their completeness, definite\n types of mentality which probably somewhere have their field of\n application and adaptation. No account of the universe in its\n totality can be final which leaves these other forms of consciousness\n quite disregarded. How to regard them is the question,—for they are\n so discontinuous with ordinary consciousness. Yet they may determine\n attitudes though they cannot furnish formulas, and open a region\n though they fail to give a map. At any rate, they forbid a premature\n closing of our accounts with reality. Looking back on my own\n experiences, they all converge towards a kind of insight to which I\n cannot help ascribing some metaphysical significance. The keynote of\n it is invariably a reconciliation. It is as if the opposites of the\n world, whose contradictoriness and conflict make all our difficulties\n and troubles, were melted into unity. Not only do they, as contrasted\n species, belong to one and the same genus, but \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eone of the\n species\u003c/span\u003e\u003c/em\u003e, the nobler and better one, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eis itself the genus,\n and so soaks up and absorbs its opposite into itself\u003c/span\u003e\u003c/em\u003e.\n This is a dark saying, I know, when thus expressed in terms of common\n logic, but I cannot wholly escape from its authority. I feel as if it\n must mean something, something like what the Hegelian philosophy\n means, if one could only lay hold of it more clearly. Those who have\n ears to hear, let them hear; \u003cspan class=\"tei tei-pb\" id=\n \"page389\"\u003e[pg 389]\u003c/span\u003e\u003ca name=\"Pg389\" id=\"Pg389\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e to me the living sense of its reality only\n comes in the artificial mystic state of mind.\u003ca id=\"noteref_231\"\n name=\"noteref_231\" href=\"#note_231\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e231\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI just now spoke\n of friends who believe in the anæsthetic revelation. For them too it\n is a monistic insight, in which the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eother\u003c/span\u003e\u003c/em\u003e in\n its various forms appears absorbed into the One.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eInto this pervading genius,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n one of them,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewe pass,\n forgetting and forgotten, and thenceforth each is all, in God. There\n is no higher, no deeper, no other, than the life in which we are\n founded.\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n ‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThe One remains, the many\n change and pass;\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand each and every one of us\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eis\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ethe One that remains…. This is the ultimatum….\n As sure as being—whence is all our care—so sure is content, beyond\n duplexity, antithesis, or trouble, where I have triumphed in a\n solitude that God is not above.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_232\" name=\n \"noteref_232\" href=\"#note_232\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e232\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page390\"\u003e[pg 390]\u003c/span\u003e\u003ca name=\n \"Pg390\" id=\"Pg390\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis has the\n genuine religious mystic ring! I just now quoted J. A. Symonds. He\n also records a mystical experience with chloroform, as\n follows:—\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page391\"\u003e[pg\n 391]\u003c/span\u003e\u003ca name=\"Pg391\" id=\"Pg391\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAfter the choking and stifling had passed away, I\n seemed at first in a state of utter blankness; then came flashes of\n intense light, alternating with blackness, and with a keen vision of\n what was going on in the room around me, but no sensation of touch. I\n thought that I was near death; when, suddenly, my soul became aware\n of God, who was manifestly dealing with me, handling me, so to speak,\n in an intense personal present reality. I felt him streaming in like\n light upon me…. I cannot describe the ecstasy I felt. Then, as I\n gradually awoke from the influence of the anæsthetics, the old sense\n of my relation to the world began to return, the new sense of my\n relation to God began to fade. I suddenly leapt to my feet on the\n chair where I was sitting, and shrieked out,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt is too horrible, it is too horrible, it is too\n horrible,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003emeaning that I could not bear this\n disillusionment. Then I flung myself on the ground, and at last awoke\n covered with blood, calling to the two surgeons (who were\n frightened),\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eWhy did you not\n kill me? Why would you not let me die?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eOnly\n think of it. To have felt for that long dateless ecstasy of vision\n the very God, in all purity and tenderness and truth and absolute\n love, and then to find that I had after all had no revelation, but\n that I had been tricked by the abnormal excitement of my\n brain.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page392\"\u003e[pg\n 392]\u003c/span\u003e\u003ca name=\"Pg392\" id=\"Pg392\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eYet, this question remains, Is it possible that\n the inner sense of reality which succeeded, when my flesh was dead\n to impressions from without, to the ordinary sense of physical\n relations, was not a delusion but an actual experience? Is it\n possible that I, in that moment, felt what some of the saints have\n said they always felt, the undemonstrable but irrefragable\n certainty of God?\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_233\" name=\n \"noteref_233\" href=\"#note_233\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e233\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page393\"\u003e[pg 393]\u003c/span\u003e\u003ca name=\n \"Pg393\" id=\"Pg393\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWith this we make\n connection with religious mysticism pure and simple. Symonds\u0027s\n question takes us back to those examples which you will remember my\n quoting in the lecture on the Reality of the Unseen, of sudden\n realization of the immediate presence of God. The phenomenon in one\n shape or another is not uncommon.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI know,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ewrites\n Mr. Trine,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ean officer on\n our police force who has told me that many times when off duty, and\n on his way home in the evening, there comes to him such a vivid and\n vital realization of his oneness with this Infinite Power, and this\n Spirit of Infinite Peace so takes hold of and so fills him,\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page394\"\u003e[pg 394]\u003c/span\u003e\u003ca name=\"Pg394\"\n id=\"Pg394\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethat it seems as if his feet could hardly keep to\n the pavement, so buoyant and so exhilarated does he become by\n reason of this inflowing tide.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_234\" name=\n \"noteref_234\" href=\"#note_234\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e234\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eCertain aspects of\n nature seem to have a peculiar power of awakening such mystical\n moods.\u003ca id=\"noteref_235\" name=\"noteref_235\" href=\n \"#note_235\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e235\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Most of\n the striking cases which I have collected have occurred out of doors.\n Literature has commemorated this fact in many passages of great\n beauty—this extract, for example, from Amiel\u0027s Journal Intime:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eShall I ever again have any of those prodigious\n reveries which sometimes came to me in former days? One day,\n in\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page395\"\u003e[pg\n 395]\u003c/span\u003e\u003ca name=\"Pg395\" id=\"Pg395\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eyouth, at sunrise,\n sitting in the ruins of the castle of Faucigny; and again in the\n mountains, under the noonday sun, above Lavey, lying at the foot of a\n tree and visited by three butterflies; once more at night upon the\n shingly shore of the Northern Ocean, my back upon the sand and my\n vision ranging through the milky way;—such grand and spacious,\n immortal, cosmogonic reveries, when one reaches to the stars, when\n one owns the infinite! Moments divine, ecstatic hours; in which our\n thought flies from world to world, pierces the great enigma, breathes\n with a respiration broad, tranquil, and deep as the respiration of\n the ocean, serene and limitless as the blue firmament; … instants\n of irresistible intuition in which one feels one\u0027s self great as the\n universe, and calm as a god…. What hours, what memories! The\n vestiges they leave behind are enough to fill us with belief and\n enthusiasm, as if they were visits of the Holy\n Ghost.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_236\" name=\"noteref_236\" href=\"#note_236\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e236\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere is a similar\n record from the memoirs of that interesting German idealist, Malwida\n von Meysenbug:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI was alone upon the seashore as all these thoughts\n flowed over me, liberating and reconciling; and now again, as once\n before in distant days in the Alps of Dauphiné, I was impelled to\n kneel down, this time before the illimitable ocean, symbol of the\n Infinite. I felt that I prayed as I had never prayed before, and knew\n now what prayer really is: to return from the solitude of\n individuation into the consciousness of unity with all that is, to\n kneel down as one that passes away, and to rise up as one\n imperishable. Earth, heaven, and sea resounded as in one vast\n world-encircling harmony. It was as if the chorus of all the great\n who had ever lived were about me. I felt myself one with them, and it\n appeared as if I heard their greeting:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThou too belongest to the company of those who\n overcome.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_237\" name=\n \"noteref_237\" href=\"#note_237\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e237\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe well-known\n passage from Walt Whitman is a classical expression of this sporadic\n type of mystical experience.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page396\"\u003e[pg 396]\u003c/span\u003e\u003ca name=\"Pg396\" id=\"Pg396\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 0.90em; margin-top: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI believe\n in you, my Soul …\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eLoaf with me on the grass, loose\n the stop from your throat;…\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eOnly the lull I like, the hum of\n your valved voice.\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eI mind how once we lay, such a\n transparent summer morning.\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eSwiftly arose and spread around me\n the peace and knowledge that pass all the argument of the\n earth,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eAnd I know that the hand of God is\n the promise of my own,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eAnd I know that the spirit of God\n is the brother of my own,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eAnd that all the men ever born are\n also my brothers and the women my sisters and lovers,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd that a kelson of the creation is\n love.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_238\" name=\"noteref_238\" href=\"#note_238\"\u003e\u003cspan class=\n \"tei tei-noteref\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e238\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI could easily\n give more instances, but one will suffice. I take it from the\n Autobiography of J. Trevor.\u003ca id=\"noteref_239\" name=\"noteref_239\"\n href=\"#note_239\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e239\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne brilliant Sunday morning, my wife and boys went\n to the Unitarian Chapel in Macclesfield. I felt it impossible to\n accompany them—as though to leave the sunshine on the hills, and go\n down there to the chapel, would be for the time an act of spiritual\n suicide. And I felt such need for new inspiration and expansion in my\n life. So, very reluctantly and sadly, I left my wife and boys to go\n down into the town, while I went further up into the hills with my\n stick and my dog. In the loveliness of the morning, and the beauty of\n the hills and valleys, I soon lost my sense of sadness and regret.\n For nearly an hour I walked along the road to the\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eCat and\n Fiddle,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand then returned. On the way back,\n suddenly, without warning, I felt that I was in Heaven—an inward\n state of peace and joy\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page397\"\u003e[pg 397]\u003c/span\u003e\u003ca name=\"Pg397\" id=\"Pg397\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eand assurance\n indescribably intense, accompanied with a sense of being bathed in\n a warm glow of light, as though the external condition had brought\n about the internal effect—a feeling of having passed beyond the\n body, though the scene around me stood out more clearly and as if\n nearer to me than before, by reason of the illumination in the\n midst of which I seemed to be placed. This deep emotion lasted,\n though with decreasing strength, until I reached home, and for some\n time after, only gradually passing away.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe writer adds\n that having had further experiences of a similar sort, he now knows\n them well.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe spiritual life,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e\n “\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ejustifies itself to those who\n live it; but what can we say to those who do not understand? This,\n at least, we can say, that it is a life whose experiences are\n proved real to their possessor, because they remain with him when\n brought closest into contact with the objective realities of life.\n Dreams cannot stand this test. We wake from them to find that they\n are but dreams. Wanderings of an overwrought brain do not stand\n this test. These highest experiences that I have had of God\u0027s\n presence have been rare and brief—flashes of consciousness which\n have compelled me to exclaim with surprise—God is\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ehere\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e!—or conditions of exaltation and insight, less\n intense, and only gradually passing away. I have severely\n questioned the worth of these moments. To no soul have I named\n them, lest I should be building my life and work on mere phantasies\n of the brain. But I find that, after every questioning and test,\n they stand out to-day as the most real experiences of my life, and\n experiences which have explained and justified and unified all past\n experiences and all past growth. Indeed, their reality and their\n far-reaching significance are ever becoming more clear and evident.\n When they came, I was living the fullest, strongest, sanest,\n deepest life. I was not seeking them. What I was seeking, with\n resolute determination, was to live more intensely my own life, as\n against what I knew would be the adverse judgment of the world. It\n was in the most real seasons that the Real Presence\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page398\"\u003e[pg 398]\u003c/span\u003e\u003ca name=\n \"Pg398\" id=\"Pg398\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ecame, and I was aware that I was immersed in the\n infinite ocean of God.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_240\" name=\n \"noteref_240\" href=\"#note_240\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e240\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eEven the least\n mystical of you must by this time be convinced of the existence of\n mystical moments as states of consciousness of an entirely specific\n quality, and of the deep impression which they make on those who have\n them. A Canadian psychiatrist, Dr. R. M. Bucke, gives to the more\n distinctly characterized of these phenomena the name of cosmic\n consciousness. \u003cspan class=\"tei tei-q\"\u003e“Cosmic consciousness in its\n more striking instances is not,”\u003c/span\u003e Dr. Bucke says, \u003cspan class=\n \"tei tei-q\"\u003e“simply an expansion or extension of the self-conscious\n mind with which we are all familiar, but the superaddition of a\n function as distinct from any possessed by the average man as\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eself\u003c/span\u003e\u003c/em\u003e-consciousness is distinct from\n any function possessed by one of the higher animals.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe prime characteristic of cosmic consciousness is\n a consciousness of the cosmos, that is, of the life and order of the\n universe. Along with the consciousness of the cosmos there occurs an\n intellectual enlightenment which alone would place the individual on\n a new plane of existence—would make him almost a member of a new\n species. To this is added a state of moral exaltation, an\n indescribable feeling of elevation, elation, and joyousness, and a\n quickening of the moral sense, which is fully as striking, and more\n important than is the enhanced intellectual power. With these come\n what may be called a sense of immortality, a consciousness of eternal\n life, not a conviction that he shall have this, but the consciousness\n that he has it already.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_241\" name=\n \"noteref_241\" href=\"#note_241\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e241\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt was Dr. Bucke\u0027s\n own experience of a typical onset of cosmic consciousness in his own\n person which led him to investigate it in others. He has printed his\n conclusions in a highly interesting volume, from which I take the\n following account of what occurred to him:—\u003c/p\u003e\u003cspan class=\n \"tei tei-pb\" id=\"page399\"\u003e[pg 399]\u003c/span\u003e\u003ca name=\"Pg399\" id=\"Pg399\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI had spent the evening in a great city, with two\n friends, reading and discussing poetry and philosophy. We parted at\n midnight. I had a long drive in a hansom to my lodging. My mind,\n deeply under the influence of the ideas, images, and emotions called\n up by the reading and talk, was calm and peaceful. I was in a state\n of quiet, almost passive enjoyment, not actually thinking, but\n letting ideas, images, and emotions flow of themselves, as it were,\n through my mind. All at once, without warning of any kind, I found\n myself wrapped in a flame-colored cloud. For an instant I thought of\n fire, an immense conflagration somewhere close by in that great city;\n the next, I knew that the fire was within myself. Directly afterward\n there came upon me a sense of exultation, of immense joyousness\n accompanied or immediately followed by an intellectual illumination\n impossible to describe. Among other things, I did not merely come to\n believe, but I saw that the universe is not composed of dead matter,\n but is, on the contrary, a living Presence; I became conscious in\n myself of eternal life. It was not a conviction that I would have\n eternal life, but a consciousness that I possessed eternal life then;\n I saw that all men are immortal; that the cosmic order is such that\n without any peradventure all things work together for the good of\n each and all; that the foundation principle of the world, of all the\n worlds, is what we call love, and that the happiness of each and all\n is in the long run absolutely certain. The vision lasted a few\n seconds and was gone; but the memory of it and the sense of the\n reality of what it taught has remained during the quarter of a\n century which has since elapsed. I knew that what the vision showed\n was true. I had attained to a point of view from which I saw that it\n must be true. That view, that conviction, I may say that\n consciousness, has never, even during periods of the deepest\n depression, been lost.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_242\" name=\n \"noteref_242\" href=\"#note_242\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e242\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe have now seen\n enough of this cosmic or mystic consciousness, as it comes\n sporadically. We must next \u003cspan class=\"tei tei-pb\" id=\"page400\"\u003e[pg\n 400]\u003c/span\u003e\u003ca name=\"Pg400\" id=\"Pg400\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n pass to its methodical cultivation as an element of the religious\n life. Hindus, Buddhists, Mohammedans, and Christians all have\n cultivated it methodically.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn India, training\n in mystical insight has been known from time immemorial under the\n name of yoga. Yoga means the experimental union of the individual\n with the divine. It is based on persevering exercise; and the diet,\n posture, breathing, intellectual concentration, and moral discipline\n vary slightly in the different systems which teach it. The yogi, or\n disciple, who has by these means overcome the obscurations of his\n lower nature sufficiently, enters into the condition termed\n \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esamâdhi\u003c/span\u003e\u003c/span\u003e, \u003cspan class=\n \"tei tei-q\"\u003e“and comes face to face with facts which no instinct or\n reason can ever know.”\u003c/span\u003e He learns—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThat the mind itself has a higher state of\n existence, beyond reason, a superconscious state, and that when the\n mind gets to that higher state, then this knowledge beyond reasoning\n comes…. All the different steps in yoga are intended to bring us\n scientifically to the superconscious state or samâdhi…. Just as\n unconscious work is beneath consciousness, so there is another work\n which is above consciousness, and which, also, is not accompanied\n with the feeling of egoism…. There is no feeling of\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eI\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, and yet the mind works, desireless, free from\n restlessness, objectless, bodiless. Then the Truth shines in its full\n effulgence, and we know ourselves—for Samâdhi lies potential in us\n all—for what we truly are, free, immortal, omnipotent, loosed from\n the finite, and its contrasts of good and evil altogether, and\n identical with the Atman or Universal Soul.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_243\" name=\n \"noteref_243\" href=\"#note_243\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e243\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe Vedantists say\n that one may stumble into superconsciousness sporadically, without\n the previous discipline, but it is then impure. Their test of its\n purity, like \u003cspan class=\"tei tei-pb\" id=\"page401\"\u003e[pg\n 401]\u003c/span\u003e\u003ca name=\"Pg401\" id=\"Pg401\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e our\n test of religion\u0027s value, is empirical: its fruits must be good for\n life. When a man comes out of Samâdhi, they assure us that he remains\n \u003cspan class=\"tei tei-q\"\u003e“enlightened, a sage, a prophet, a saint, his\n whole character changed, his life changed, illumined.”\u003c/span\u003e\u003ca id=\n \"noteref_244\" name=\"noteref_244\" href=\"#note_244\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e244\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe Buddhists use\n the word \u003cspan class=\"tei tei-q\"\u003e“samâdhi”\u003c/span\u003e as well as the\n Hindus; but \u003cspan class=\"tei tei-q\"\u003e“dhyâna”\u003c/span\u003e is their special\n word for higher states of contemplation. There seem to be four stages\n recognized in dhyâna. The first stage comes through concentration of\n the mind upon one point. It excludes desire, but not discernment or\n judgment: it is still intellectual. In the second stage the\n intellectual functions drop off, and the satisfied sense of unity\n remains. In the third stage the satisfaction departs, and\n indifference begins, along with memory and self-consciousness. In the\n fourth stage the indifference, memory, and self-consciousness are\n perfected. [Just what \u003cspan class=\"tei tei-q\"\u003e“memory”\u003c/span\u003e and\n \u003cspan class=\"tei tei-q\"\u003e“self-consciousness”\u003c/span\u003e mean in this\n connection is doubtful. They cannot be the faculties familiar to us\n in the lower life.] Higher stages still of contemplation are\n mentioned—a region where there exists nothing, and where the\n meditator says: \u003cspan class=\"tei tei-q\"\u003e“There exists absolutely\n nothing,”\u003c/span\u003e and stops. Then he reaches another region where he\n says: \u003cspan class=\"tei tei-q\"\u003e“There are neither ideas nor absence of\n ideas,”\u003c/span\u003e and stops again. Then another region where,\n \u003cspan class=\"tei tei-q\"\u003e“having reached the end of both idea and\n perception, he stops \u003cspan class=\"tei tei-pb\" id=\"page402\"\u003e[pg\n 402]\u003c/span\u003e\u003ca name=\"Pg402\" id=\"Pg402\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n finally.”\u003c/span\u003e This would seem to be, not yet Nirvâna, but as close\n an approach to it as this life affords.\u003ca id=\"noteref_245\" name=\n \"noteref_245\" href=\"#note_245\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e245\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the Mohammedan\n world the Sufi sect and various dervish bodies are the possessors of\n the mystical tradition. The Sufis have existed in Persia from the\n earliest times, and as their pantheism is so at variance with the hot\n and rigid monotheism of the Arab mind, it has been suggested that\n Sufism must have been inoculated into Islam by Hindu influences. We\n Christians know little of Sufism, for its secrets are disclosed only\n to those initiated. To give its existence a certain liveliness in\n your minds, I will quote a Moslem document, and pass away from the\n subject.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAl-Ghazzali, a\n Persian philosopher and theologian, who flourished in the eleventh\n century, and ranks as one of the greatest doctors of the Moslem\n church, has left us one of the few autobiographies to be found\n outside of Christian literature. Strange that a species of book so\n abundant among ourselves should be so little represented\n elsewhere—the absence of strictly personal confessions is the chief\n difficulty to the purely literary student who would like to become\n acquainted with the inwardness of religions other than the\n Christian.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eM. Schmölders has\n translated a part of Al-Ghazzali\u0027s autobiography into French:\u003ca id=\n \"noteref_246\" name=\"noteref_246\" href=\"#note_246\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e246\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe Science of the Sufis,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n the Moslem author,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eaims at\n detaching the heart from all that is not God, and at giving to it for\n sole occupation the meditation of the divine being. Theory being more\n easy for me than practice, I read [certain books] until I understood\n all that can be learned by study and\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page403\"\u003e[pg 403]\u003c/span\u003e\u003ca name=\"Pg403\" id=\"Pg403\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ehearsay. Then I\n recognized that what pertains most exclusively to their method is\n just what no study can grasp, but only transport, ecstasy, and the\n transformation of the soul. How great, for example, is the\n difference between knowing the definitions of health, of satiety,\n with their causes and conditions, and being really healthy or\n filled. How different to know in what drunkenness consists,—as\n being a state occasioned by a vapor that rises from the\n stomach,—and\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ebeing\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003edrunk effectively. Without doubt, the drunken man\n knows neither the definition of drunkenness nor what makes it\n interesting for science. Being drunk, he knows nothing; whilst the\n physician, although not drunk, knows well in what drunkenness\n consists, and what are its predisposing conditions. Similarly there\n is a difference between knowing the nature of abstinence,\n and\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ebeing\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eabstinent or having one\u0027s soul detached from the\n world.—Thus I had learned what words could teach of Sufism, but\n what was left could be learned neither by study nor through the\n ears, but solely by giving one\u0027s self up to ecstasy and leading a\n pious life.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eReflecting on my situation, I found myself tied\n down by a multitude of bonds—temptations on every side. Considering\n my teaching, I found it was impure before God. I saw myself\n struggling with all my might to achieve glory and to spread my\n name. [Here follows an account of his six months\u0027 hesitation to\n break away from the conditions of his life at Bagdad, at the end of\n which he fell ill with a paralysis of the tongue.] Then, feeling my\n own weakness, and having entirely given up my own will, I repaired\n to God like a man in distress who has no more resources. He\n answered, as he answers the wretch who invokes him. My heart no\n longer felt any difficulty in renouncing glory, wealth, and my\n children. So I quitted Bagdad, and reserving from my fortune only\n what was indispensable for my subsistence, I distributed the rest.\n I went to Syria, where I remained about two years, with no other\n occupation than living in retreat and solitude, conquering my\n desires, combating my passions, training myself to purify my soul,\n to make my character perfect, to prepare my heart for meditating on\n God—all according to the methods of the Sufis, as I had read of\n them.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page404\"\u003e[pg\n 404]\u003c/span\u003e\u003ca name=\"Pg404\" id=\"Pg404\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis retreat only increased my desire to live in\n solitude, and to complete the purification of my heart and fit it\n for meditation. But the vicissitudes of the times, the affairs of\n the family, the need of subsistence, changed in some respects my\n primitive resolve, and interfered with my plans for a purely\n solitary life. I had never yet found myself completely in ecstasy,\n save in a few single hours; nevertheless, I kept the hope of\n attaining this state. Every time that the accidents led me astray,\n I sought to return; and in this situation I spent ten years. During\n this solitary state things were revealed to me which it is\n impossible either to describe or to point out. I recognized for\n certain that the Sufis are assuredly walking in the path of God.\n Both in their acts and in their inaction, whether internal or\n external, they are illumined by the light which proceeds from the\n prophetic source. The first condition for a Sufi is to purge his\n heart entirely of all that is not God. The next key of the\n contemplative life consists in the humble prayers which escape from\n the fervent soul, and in the meditations on God in which the heart\n is swallowed up entirely. But in reality this is only the beginning\n of the Sufi life, the end of Sufism being total absorption in God.\n The intuitions and all that precede are, so to speak, only the\n threshold for those who enter. From the beginning, revelations take\n place in so flagrant a shape that the Sufis see before them, whilst\n wide awake, the angels and the souls of the prophets. They hear\n their voices and obtain their favors. Then the transport rises from\n the perception of forms and figures to a degree which escapes all\n expression, and which no man may seek to give an account of without\n his words involving sin.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhoever has had no experience of the transport\n knows of the true nature of prophetism nothing but the name. He may\n meanwhile be sure of its existence, both by experience and by what\n he hears the Sufis say. As there are men endowed only with the\n sensitive faculty who reject what is offered them in the way of\n objects of the pure understanding, so there are intellectual men\n who reject and avoid the things perceived by the prophetic faculty.\n A blind man can understand nothing of colors save what he has\n learned by narration and hearsay. Yet God\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page405\"\u003e[pg 405]\u003c/span\u003e\u003ca name=\"Pg405\" id=\"Pg405\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ehas brought\n prophetism near to men in giving them all a state analogous to it\n in its principal characters. This state is sleep. If you were to\n tell a man who was himself without experience of such a phenomenon\n that there are people who at times swoon away so as to resemble\n dead men, and who [in dreams] yet perceive things that are hidden,\n he would deny it [and give his reasons]. Nevertheless, his\n arguments would be refuted by actual experience. Wherefore, just as\n the understanding is a stage of human life in which an eye opens to\n discern various intellectual objects uncomprehended by sensation;\n just so in the prophetic the sight is illumined by a light which\n uncovers hidden things and objects which the intellect fails to\n reach. The chief properties of prophetism are perceptible only\n during the transport, by those who embrace the Sufi life. The\n prophet is endowed with qualities to which you possess nothing\n analogous, and which consequently you cannot possibly understand.\n How should you know their true nature, since one knows only what\n one can comprehend? But the transport which one attains by the\n method of the Sufis is like an immediate perception, as if one\n touched the objects with one\u0027s hand.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_247\" name=\n \"noteref_247\" href=\"#note_247\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e247\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis\n incommunicableness of the transport is the keynote of all mysticism.\n Mystical truth exists for the individual who has the transport, but\n for no one else. In this, as I have said, it resembles the knowledge\n given to us in sensations more than that given by conceptual thought.\n Thought, with its remoteness and abstractness, has often enough in\n the history of philosophy been contrasted unfavorably with sensation.\n It is a commonplace of metaphysics that God\u0027s knowledge cannot be\n discursive but must be intuitive, that is, must be constructed more\n after the pattern of what in ourselves is called immediate feeling,\n than after that of proposition and judgment. But \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eour\u003c/span\u003e\u003c/em\u003e\n immediate feelings have no content \u003cspan class=\"tei tei-pb\" id=\n \"page406\"\u003e[pg 406]\u003c/span\u003e\u003ca name=\"Pg406\" id=\"Pg406\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e but what the five senses supply; and we have\n seen and shall see again that mystics may emphatically deny that the\n senses play any part in the very highest type of knowledge which\n their transports yield.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the Christian\n church there have always been mystics. Although many of them have\n been viewed with suspicion, some have gained favor in the eyes of the\n authorities. The experiences of these have been treated as\n precedents, and a codified system of mystical theology has been based\n upon them, in which everything legitimate finds its place.\u003ca id=\n \"noteref_248\" name=\"noteref_248\" href=\"#note_248\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e248\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n basis of the system is \u003cspan class=\"tei tei-q\"\u003e“orison”\u003c/span\u003e or\n meditation, the methodical elevation of the soul towards God. Through\n the practice of orison the higher levels of mystical experience may\n be attained. It is odd that Protestantism, especially evangelical\n Protestantism, should seemingly have abandoned everything methodical\n in this line. Apart from what prayer may lead to, Protestant mystical\n experience appears to have been almost exclusively sporadic. It has\n been left to our mind-curers to reintroduce methodical meditation\n into our religious life.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe first thing to\n be aimed at in orison is the mind\u0027s detachment from outer sensations,\n for these interfere with its concentration upon ideal things. Such\n manuals as Saint Ignatius\u0027s Spiritual Exercises recommend the\n disciple to expel sensation by a graduated series of efforts to\n imagine holy scenes. The acme of this kind of discipline would be a\n semi-hallucinatory mono-ideism—an imaginary figure of Christ, for\n example, coming fully to \u003cspan class=\"tei tei-pb\" id=\"page407\"\u003e[pg\n 407]\u003c/span\u003e\u003ca name=\"Pg407\" id=\"Pg407\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n occupy the mind. Sensorial images of this sort, whether literal or\n symbolic, play an enormous part in mysticism.\u003ca id=\"noteref_249\"\n name=\"noteref_249\" href=\"#note_249\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e249\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But in\n certain cases imagery may fall away entirely, and in the very highest\n raptures it tends to do so. The state of consciousness becomes then\n insusceptible of any verbal description. Mystical teachers are\n unanimous as to this. Saint John of the Cross, for instance, one of\n the best of them, thus describes the condition called the\n \u003cspan class=\"tei tei-q\"\u003e“union of love,”\u003c/span\u003e which, he says, is\n reached by \u003cspan class=\"tei tei-q\"\u003e“dark contemplation.”\u003c/span\u003e In\n this the Deity compenetrates the soul, but in such a hidden way that\n the soul—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003efinds no terms, no means, no comparison whereby to\n render the sublimity of the wisdom and the delicacy of the spiritual\n feeling with which she is filled…. We receive this mystical\n knowledge of God clothed in none of the kinds of images, in none of\n the sensible representations, which our mind makes use of in other\n circumstances. Accordingly in this knowledge, since the senses and\n the imagination are not employed, we get neither form nor impression,\n nor can we give any account or furnish any likeness, although the\n mysterious and sweet-tasting wisdom comes home so clearly to the\n inmost parts of our soul. Fancy a man seeing a certain kind of thing\n for the first time in his life. He can understand it, use and enjoy\n it, but he cannot apply a name to it, nor communicate any idea of it,\n even though all the while it be a mere thing of sense. How much\n greater will be his powerlessness when it goes beyond the senses!\n This is the peculiarity of the divine language. The more infused,\n intimate, spiritual, and supersensible it is, the more does it exceed\n the senses, both inner and outer, and impose silence upon them….\n The soul then feels as if placed in a vast and profound solitude, to\n which no created thing has access, in an immense and boundless\n desert, desert the more delicious the\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page408\"\u003e[pg 408]\u003c/span\u003e\u003ca name=\"Pg408\" id=\"Pg408\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003emore solitary it\n is. There, in this abyss of wisdom, the soul grows by what it\n drinks in from the well-springs of the comprehension of love, …\n and recognizes, however sublime and learned may be the terms we\n employ, how utterly vile, insignificant, and improper they are,\n when we seek to discourse of divine things by their\n means.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_250\" name=\"noteref_250\" href=\"#note_250\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e250\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI cannot pretend\n to detail to you the sundry stages of the Christian mystical\n life.\u003ca id=\"noteref_251\" name=\"noteref_251\" href=\n \"#note_251\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e251\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Our\n time would not suffice, for one thing; and moreover, I confess that\n the subdivisions and names which we find in the Catholic books seem\n to me to represent nothing objectively distinct. So many men, so many\n minds: I imagine that these experiences can be as infinitely varied\n as are the idiosyncrasies of individuals.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe cognitive\n aspects of them, their value in the way of revelation, is what we are\n directly concerned with, and it is easy to show by citation how\n strong an impression they leave of being revelations of new depths of\n truth. Saint Teresa is the expert of experts in describing such\n conditions, so I will turn immediately to what she says of one of the\n highest of them, the \u003cspan class=\"tei tei-q\"\u003e“orison of\n union.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn the orison of union,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003esays\n Saint Teresa,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ethe soul is\n fully awake as regards God, but wholly asleep as regards things of\n this world and in respect of herself. During the short time the union\n lasts, she is as it were deprived of every feeling, and even if she\n would, she could not think of any single thing.\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page409\"\u003e[pg 409]\u003c/span\u003e\u003ca name=\"Pg409\" id=\"Pg409\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eThus she\n needs to employ no artifice in order to arrest the use of her\n understanding: it remains so stricken with inactivity that she\n neither knows what she loves, nor in what manner she loves, nor what\n she wills. In short, she is utterly dead to the things of the world\n and lives solely in God…. I do not even know whether in this state\n she has enough life left to breathe. It seems to me she has not; or\n at least that if she does breathe, she is unaware of it. Her\n intellect would fain understand something of what is going on within\n her, but it has so little force now that it can act in no way\n whatsoever. So a person who falls into a deep faint appears as if\n dead….\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThus does God, when he raises a soul to union with\n himself, suspend the natural action of all her faculties. She\n neither sees, hears, nor understands, so long as she is united with\n God. But this time is always short, and it seems even shorter than\n it is. God establishes himself in the interior of this soul in such\n a way, that when she returns to herself, it is wholly impossible\n for her to doubt that she has been in God, and God in her. This\n truth remains so strongly impressed on her that, even though many\n years should pass without the condition returning, she can neither\n forget the favor she received, nor doubt of its reality. If you,\n nevertheless, ask how it is possible that the soul can see and\n understand that she has been in God, since during the union she has\n neither sight nor understanding, I reply that she does not see it\n then, but that she sees it clearly later, after she has returned to\n herself, not by any vision, but by a certitude which abides with\n her and which God alone can give her. I knew a person who was\n ignorant of the truth that God\u0027s mode of being in everything must\n be either by presence, by power, or by essence, but who, after\n having received the grace of which I am speaking, believed this\n truth in the most unshakable manner. So much so that, having\n consulted a half-learned man who was as ignorant on this point as\n she had been before she was enlightened, when he replied that God\n is in us only by\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003egrace,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eshe\n disbelieved his reply, so sure she was of the true answer; and when\n she came to ask wiser doctors, they confirmed her in her belief,\n which much consoled her….\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cspan class=\n \"tei tei-pb\" id=\"page410\"\u003e[pg 410]\u003c/span\u003e\u003ca name=\"Pg410\" id=\"Pg410\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBut how, you will repeat,\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eone have such certainty in respect to what one\n does not see? This question, I am powerless to answer. These are\n secrets of God\u0027s omnipotence which it does not appertain to me to\n penetrate. All that I know is that I tell the truth; and I shall\n never believe that any soul who does not possess this certainty has\n ever been really united to God.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_252\" name=\n \"noteref_252\" href=\"#note_252\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e252\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe kinds of truth\n communicable in mystical ways, whether these be sensible or\n supersensible, are various. Some of them relate to this\n world,—visions of the future, the reading of hearts, the sudden\n understanding of texts, the knowledge of distant events, for example;\n but the most important revelations are theological or\n metaphysical.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSaint Ignatius confessed one day to Father Laynez\n that a single hour of meditation at Manresa had taught him more\n truths about heavenly things than all the teachings of all the\n doctors put together could have taught him…. One day in orison, on\n the steps of the choir of the Dominican church, he saw in a distinct\n manner the plan of divine wisdom in the creation of the world. On\n another occasion, during a procession, his spirit was ravished in\n God, and it was given him to contemplate, in a form and images fitted\n to the weak understanding of a dweller on the earth, the deep mystery\n of the holy Trinity. This last vision flooded his heart with such\n sweetness, that the mere memory of it in after times made him shed\n abundant tears.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_253\" name=\n \"noteref_253\" href=\"#note_253\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e253\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page411\"\u003e[pg 411]\u003c/span\u003e\u003ca name=\"Pg411\" id=\"Pg411\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSimilarly with Saint Teresa.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne day, being in orison,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eshe\n writes,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eit was\n granted me to perceive in one instant how all things are seen and\n contained in God. I did not perceive them in their proper form, and\n nevertheless the view I had of them was of a sovereign clearness,\n and has remained vividly impressed upon my soul. It is one of the\n most signal of all the graces which the Lord has granted me…. The\n view was so subtile and delicate that the understanding cannot\n grasp it.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_254\" name=\"noteref_254\" href=\"#note_254\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e254\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eShe goes on to\n tell how it was as if the Deity were an enormous and sovereignly\n limpid diamond, in which all our actions were contained in such a way\n that their full sinfulness appeared evident as never before. On\n another day, she relates, while she was reciting the Athanasian\n Creed,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOur Lord made me comprehend in what way it is that\n one God can be in three Persons. He made me see it so clearly\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page412\"\u003e[pg 412]\u003c/span\u003e\u003ca name=\"Pg412\"\n id=\"Pg412\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003ethat I remained as extremely surprised as I was\n comforted, … and now, when I think of the holy Trinity, or hear\n It spoken of, I understand how the three adorable Persons form only\n one God and I experience an unspeakable\n happiness.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOn still another\n occasion, it was given to Saint Teresa to see and understand in what\n wise the Mother of God had been assumed into her place in\n Heaven.\u003ca id=\"noteref_255\" name=\"noteref_255\" href=\n \"#note_255\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e255\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe deliciousness\n of some of these states seems to be beyond anything known in ordinary\n consciousness. It evidently involves organic sensibilities, for it is\n spoken of as something too extreme to be borne, and as verging on\n bodily pain.\u003ca id=\"noteref_256\" name=\"noteref_256\" href=\n \"#note_256\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e256\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But it\n is too subtle and piercing a delight for ordinary words to denote.\n God\u0027s touches, the wounds of his spear, references to ebriety and to\n nuptial union have to figure in the phraseology by which it is\n shadowed forth. Intellect and senses both swoon away in these highest\n states of ecstasy. \u003cspan class=\"tei tei-q\"\u003e“If our understanding\n comprehends,”\u003c/span\u003e says Saint Teresa, \u003cspan class=\"tei tei-q\"\u003e“it\n is in a mode which remains unknown to it, and it can understand\n nothing of what it comprehends. For my own part, I do not believe\n that it does comprehend, because, as I said, it does not understand\n itself to do so. I confess that it is all a mystery in which I am\n lost.”\u003c/span\u003e\u003ca id=\"noteref_257\" name=\"noteref_257\" href=\n \"#note_257\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e257\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e In the\n condition called \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eraptus\u003c/span\u003e\u003c/span\u003e or ravishment by\n theologians, breathing and circulation are so depressed that it is a\n question among the doctors whether the soul be or be not temporarily\n dissevered from the body. One must read Saint Teresa\u0027s descriptions\n and the very exact distinctions which she makes, to \u003cspan class=\n \"tei tei-pb\" id=\"page413\"\u003e[pg 413]\u003c/span\u003e\u003ca name=\"Pg413\" id=\"Pg413\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e persuade one\u0027s self that one is dealing,\n not with imaginary experiences, but with phenomena which, however\n rare, follow perfectly definite psychological types.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo the medical\n mind these ecstasies signify nothing but suggested and imitated\n hypnoid states, on an intellectual basis of superstition, and a\n corporeal one of degeneration and hysteria. Undoubtedly these\n pathological conditions have existed in many and possibly in all the\n cases, but that fact tells us nothing about the value for knowledge\n of the consciousness which they induce. To pass a spiritual judgment\n upon these states, we must not content ourselves with superficial\n medical talk, but inquire into their fruits for life.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTheir fruits\n appear to have been various. Stupefaction, for one thing, seems not\n to have been altogether absent as a result. You may remember the\n helplessness in the kitchen and schoolroom of poor Margaret Mary\n Alacoque. Many other ecstatics would have perished but for the care\n taken of them by admiring followers. The \u003cspan class=\n \"tei tei-q\"\u003e“other-worldliness”\u003c/span\u003e encouraged by the mystical\n consciousness makes this over-abstraction from practical life\n peculiarly liable to befall mystics in whom the character is\n naturally passive and the intellect feeble; but in natively strong\n minds and characters we find quite opposite results. The great\n Spanish mystics, who carried the habit of ecstasy as far as it has\n often been carried, appear for the most part to have shown\n indomitable spirit and energy, and all the more so for the trances in\n which they indulged.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSaint Ignatius was\n a mystic, but his mysticism made him assuredly one of the most\n powerfully practical human engines that ever lived. Saint John of the\n Cross, writing of the intuitions and \u003cspan class=\n \"tei tei-q\"\u003e“touches”\u003c/span\u003e by which God reaches the substance of\n the soul, tells us that—\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page414\"\u003e[pg\n 414]\u003c/span\u003e\u003ca name=\"Pg414\" id=\"Pg414\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThey enrich it marvelously. A single one of them may\n be sufficient to abolish at a stroke certain imperfections of which\n the soul during its whole life had vainly tried to rid itself, and to\n leave it adorned with virtues and loaded with supernatural gifts. A\n single one of these intoxicating consolations may reward it for all\n the labors undergone in its life—even were they numberless. Invested\n with an invincible courage, filled with an impassioned desire to\n suffer for its God, the soul then is seized with a strange\n torment—that of not being allowed to suffer\n enough.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_258\" name=\"noteref_258\" href=\"#note_258\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e258\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSaint Teresa is as\n emphatic, and much more detailed. You may perhaps remember a passage\n I quoted from her in my first lecture.\u003ca id=\"noteref_259\" name=\n \"noteref_259\" href=\"#note_259\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e259\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e There\n are many similar pages in her autobiography. Where in literature is a\n more evidently veracious account of the formation of a new centre of\n spiritual energy, than is given in her description of the effects of\n certain ecstasies which in departing leave the soul upon a higher\n level of emotional excitement?\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOften, infirm and wrought upon with dreadful pains\n before the ecstasy, the soul emerges from it full of health and\n admirably disposed for action … as if God had willed that the body\n itself, already obedient to the soul\u0027s desires, should share in the\n soul\u0027s happiness…. The soul after such a favor is animated with a\n degree of courage so great that if at that moment its body should be\n torn to pieces for the cause of God, it would feel nothing but the\n liveliest comfort. Then it is that promises and heroic resolutions\n spring up in profusion in us, soaring desires, horror of the world,\n and the clear perception of our proper nothingness…. What empire is\n comparable to that of a soul who, from this sublime summit to which\n God has raised her, sees all the things of earth beneath her feet,\n and is captivated by no one of them? How ashamed she is of her former\n attachments! How amazed at her blindness! What lively pity she feels\n for those whom she recognizes still shrouded in the darkness!… She\n groans at having ever been sensitive\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page415\"\u003e[pg 415]\u003c/span\u003e\u003ca name=\"Pg415\" id=\"Pg415\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eto points of\n honor, at the illusion that made her ever see as honor what the\n world calls by that name. Now she sees in this name nothing more\n than an immense lie of which the world remains a victim. She\n discovers, in the new light from above, that in genuine honor there\n is nothing spurious, that to be faithful to this honor is to give\n our respect to what deserves to be respected really, and to\n consider as nothing, or as less than nothing, whatsoever perishes\n and is not agreeable to God…. She laughs when she sees grave\n persons, persons of orison, caring for points of honor for which\n she now feels profoundest contempt. It is suitable to the dignity\n of their rank to act thus, they pretend, and it makes them more\n useful to others. But she knows that in despising the dignity of\n their rank for the pure love of God they would do more good in a\n single day than they would effect in ten years by preserving it….\n She laughs at herself that there should ever have been a time in\n her life when she made any case of money, when she ever desired\n it…. Oh! if human beings might only agree together to regard it\n as so much useless mud, what harmony would then reign in the world!\n With what friendship we would all treat each other if our interest\n in honor and in money could but disappear from earth! For my own\n part, I feel as if it would be a remedy for all our\n ills.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_260\" name=\"noteref_260\" href=\"#note_260\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e260\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMystical\n conditions may, therefore, render the soul more energetic in the\n lines which their inspiration favors. But this could be reckoned an\n advantage only in case the inspiration were a true one. If the\n inspiration were erroneous, the energy would be all the more mistaken\n and misbegotten. So we stand once more before that problem of truth\n which confronted us at the end of the lectures on saintliness. You\n will remember that we turned to mysticism precisely to get some light\n on truth. Do mystical states establish the truth of those theological\n affections in which the saintly life has its root?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn spite of their\n repudiation of articulate self-description, \u003cspan class=\"tei tei-pb\"\n id=\"page416\"\u003e[pg 416]\u003c/span\u003e\u003ca name=\"Pg416\" id=\"Pg416\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e mystical states in general assert a pretty\n distinct theoretic drift. It is possible to give the outcome of the\n majority of them in terms that point in definite philosophical\n directions. One of these directions is optimism, and the other is\n monism. We pass into mystical states from out of ordinary\n consciousness as from a less into a more, as from a smallness into a\n vastness, and at the same time as from an unrest to a rest. We feel\n them as reconciling, unifying states. They appeal to the yes-function\n more than to the no-function in us. In them the unlimited absorbs the\n limits and peacefully closes the account. Their very denial of every\n adjective you may propose as applicable to the ultimate truth,—He,\n the Self, the Atman, is to be described by \u003cspan class=\n \"tei tei-q\"\u003e“No! no!”\u003c/span\u003e only, say the Upanishads,\u003ca id=\n \"noteref_261\" name=\"noteref_261\" href=\"#note_261\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e261\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e—though\n it seems on the surface to be a no-function, is a denial made on\n behalf of a deeper yes. Whoso calls the Absolute anything in\n particular, or says that it is \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethis\u003c/span\u003e\u003c/em\u003e, seems implicitly to shut it\n off from being \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethat\u003c/span\u003e\u003c/em\u003e—it is as if he lessened it. So\n we deny the \u003cspan class=\"tei tei-q\"\u003e“this,”\u003c/span\u003e negating the\n negation which it seems to us to imply, in the interests of the\n higher affirmative attitude by which we are possessed. The\n fountain-head of Christian mysticism is Dionysius the Areopagite. He\n describes the absolute truth by negatives exclusively.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe cause of all things is neither soul nor\n intellect; nor has it imagination, opinion, or reason, or\n intelligence; nor is it reason or intelligence; nor is it spoken or\n thought. It is neither number, nor order, nor magnitude, nor\n littleness, nor equality, nor inequality, nor similarity, nor\n dissimilarity. It neither stands, nor moves, nor rests…. It is\n neither essence, nor eternity, nor time. Even intellectual contact\n does not belong to it. It is neither science nor truth. It is not\n even royalty or wisdom; not one; not unity; not divinity\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page417\"\u003e[pg 417]\u003c/span\u003e\u003ca name=\"Pg417\"\n id=\"Pg417\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003eor goodness; nor even spirit as we know\n it,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eetc.,\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ead\n libitum\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e.\u003c/span\u003e\u003ca id=\n \"noteref_262\" name=\"noteref_262\" href=\"#note_262\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e262\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut these\n qualifications are denied by Dionysius, not because the truth falls\n short of them, but because it so infinitely excels them. It is above\n them. It is \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esuper\u003c/span\u003e\u003c/em\u003e-lucent, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esuper\u003c/span\u003e\u003c/em\u003e-splendent, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esuper\u003c/span\u003e\u003c/em\u003e-essential, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esuper\u003c/span\u003e\u003c/em\u003e-sublime, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esuper\u003c/span\u003e\u003c/em\u003e\n everything that can be named. Like Hegel in his logic, mystics\n journey towards the positive pole of truth only by the \u003cspan class=\n \"tei tei-q\"\u003e“Methode der Absoluten Negativität.”\u003c/span\u003e\u003ca id=\n \"noteref_263\" name=\"noteref_263\" href=\"#note_263\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e263\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThus come the\n paradoxical expressions that so abound in mystical writings. As when\n Eckhart tells of the still desert of the Godhead, \u003cspan class=\n \"tei tei-q\"\u003e“where never was seen difference, neither Father, Son,\n nor Holy Ghost, where there is no one at home, yet where the spark of\n the soul is more at peace than in itself.”\u003c/span\u003e\u003ca id=\"noteref_264\"\n name=\"noteref_264\" href=\"#note_264\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e264\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e As when\n Boehme writes of the Primal Love, that \u003cspan class=\"tei tei-q\"\u003e“it\n may fitly be compared to Nothing, for it is deeper than any Thing,\n and is as nothing with respect to all things, forasmuch as it is not\n comprehensible by any of them. And because it is nothing\n respectively, it is therefore free from all things, and is that only\n good, which a man cannot express or utter what it is, there being\n nothing to which it may be compared, to express it by.”\u003c/span\u003e\u003ca id=\n \"noteref_265\" name=\"noteref_265\" href=\"#note_265\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e265\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Or as\n when Angelus Silesius sings:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 0.90em; margin-top: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eGott ist\n ein lauter Nichts, ihn rührt kein Nun noch Hier;\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eJe mehr du nach ihm greiffst, je mehr entwind\n er dir.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_266\" name=\n \"noteref_266\" href=\"#note_266\"\u003e\u003cspan class=\"tei tei-noteref\"\n style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e266\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo this\n dialectical use, by the intellect, of negation as \u003cspan class=\n \"tei tei-pb\" id=\"page418\"\u003e[pg 418]\u003c/span\u003e\u003ca name=\"Pg418\" id=\"Pg418\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e a mode of passage towards a higher kind\n of affirmation, there is correlated the subtlest of moral\n counterparts in the sphere of the personal will. Since denial of the\n finite self and its wants, since asceticism of some sort, is found in\n religious experience to be the only doorway to the larger and more\n blessed life, this moral mystery intertwines and combines with the\n intellectual mystery in all mystical writings.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eLove,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003econtinues Behmen, is Nothing, for\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ewhen thou art\n gone forth wholly from the Creature and from that which is visible,\n and art become Nothing to all that is Nature and Creature, then\n thou art in that eternal One, which is God himself, and then thou\n shalt feel within thee the highest virtue of Love…. The treasure\n of treasures for the soul is where she goeth out of the Somewhat\n into that Nothing out of which all things may be made. The soul\n here saith,\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eI have\n nothing\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e, for I am\n utterly stripped and naked;\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eI can\n do nothing\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e, for I have\n no manner of power, but am as water poured out;\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eI am\n nothing\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e, for all that I\n am is no more than an image of Being, and only God is to me I AM;\n and so, sitting down in my own Nothingness, I give glory to the\n eternal Being, and\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewill nothing\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eof myself, that so God may will all in\n me, being unto me my God and all things.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_267\" name=\n \"noteref_267\" href=\"#note_267\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e267\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn Paul\u0027s\n language, I live, yet not I, but Christ liveth in me. Only when I\n become as nothing can God enter in and no difference between his life\n and mine remain outstanding.\u003ca id=\"noteref_268\" name=\"noteref_268\"\n href=\"#note_268\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e268\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page419\"\u003e[pg 419]\u003c/span\u003e\u003ca name=\"Pg419\" id=\"Pg419\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis overcoming of\n all the usual barriers between the individual and the Absolute is the\n great mystic achievement. In mystic states we both become one with\n the Absolute and we become aware of our oneness. This is the\n everlasting and triumphant mystical tradition, hardly altered by\n differences of clime or creed. In Hinduism, in Neoplatonism, in\n Sufism, in Christian mysticism, in Whitmanism, we find the same\n recurring note, so that there is about mystical utterances an eternal\n unanimity which ought to make a critic stop and think, and which\n brings it about that the mystical classics have, as has been said,\n neither birthday nor native land. Perpetually telling of the unity of\n man with God, their speech antedates languages, and they do not grow\n old.\u003ca id=\"noteref_269\" name=\"noteref_269\" href=\n \"#note_269\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e269\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“That art Thou!”\u003c/span\u003e say the Upanishads, and the\n Vedantists add: \u003cspan class=\"tei tei-q\"\u003e“Not a part, not a mode of\n That, but identically That, that absolute Spirit of the\n World.”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“As pure water poured into\n pure water remains the same, thus, O Gautama, is the Self of a\n thinker who knows. \u003cspan class=\"tei tei-pb\" id=\"page420\"\u003e[pg\n 420]\u003c/span\u003e\u003ca name=\"Pg420\" id=\"Pg420\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n Water in water, fire in fire, ether in ether, no one can distinguish\n them; likewise a man whose mind has entered into the\n Self.”\u003c/span\u003e\u003ca id=\"noteref_270\" name=\"noteref_270\" href=\n \"#note_270\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e270\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan class=\"tei tei-q\"\u003e“ \u003cspan class=\"tei tei-q\"\u003e‘Every man,’\u003c/span\u003e\n says the Sufi Gulshan-Râz, \u003cspan class=\"tei tei-q\"\u003e‘whose heart is no\n longer shaken by any doubt, knows with certainty that there is no\n being save only One…. In his divine majesty the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eme\u003c/span\u003e\u003c/em\u003e, the\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewe\u003c/span\u003e\u003c/em\u003e, the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethou\u003c/span\u003e\u003c/em\u003e, are\n not found, for in the One there can be no distinction. Every being\n who is annulled and entirely separated from himself, hears resound\n outside of him this voice and this echo: \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003eI am God\u003c/span\u003e\u003c/span\u003e:\n he has an eternal way of existing, and is no longer subject to\n death.’\u003c/span\u003e ”\u003c/span\u003e\u003ca id=\"noteref_271\" name=\"noteref_271\" href=\n \"#note_271\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e271\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e In the\n vision of God, says Plotinus, \u003cspan class=\"tei tei-q\"\u003e“what sees is\n not our reason, but something prior and superior to our reason…. He\n who thus sees does not properly see, does not distinguish or imagine\n two things. He changes, he ceases to be himself, preserves nothing of\n himself. Absorbed in God, he makes but one with him, like a centre of\n a circle coinciding with another centre.”\u003c/span\u003e\u003ca id=\"noteref_272\"\n name=\"noteref_272\" href=\"#note_272\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e272\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan class=\"tei tei-q\"\u003e“Here,”\u003c/span\u003e writes Suso, \u003cspan class=\n \"tei tei-q\"\u003e“the spirit dies, and yet is all alive in the marvels of\n the Godhead … and is lost in the stillness of the glorious dazzling\n obscurity and of the naked simple unity. It is in this modeless\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewhere\u003c/span\u003e\u003c/em\u003e that the highest bliss is to\n be found.”\u003c/span\u003e\u003ca id=\"noteref_273\" name=\"noteref_273\" href=\n \"#note_273\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e273\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan class=\"tei tei-q\"\u003e“Ich bin so gross als Gott,”\u003c/span\u003e sings\n Angelus Silesius again, \u003cspan class=\"tei tei-q\"\u003e“Er ist als ich so\n klein; Er kann nicht über mich, ich unter ihm nicht\n sein.”\u003c/span\u003e\u003ca id=\"noteref_274\" name=\"noteref_274\" href=\n \"#note_274\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e274\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn mystical\n literature such self-contradictory phrases as \u003cspan class=\n \"tei tei-q\"\u003e“dazzling obscurity,”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“whispering silence,”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“teeming desert,”\u003c/span\u003e are continually met with. They\n prove that not conceptual speech, but music rather, is the element\n through which we \u003cspan class=\"tei tei-pb\" id=\"page421\"\u003e[pg\n 421]\u003c/span\u003e\u003ca name=\"Pg421\" id=\"Pg421\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e are\n best spoken to by mystical truth. Many mystical scriptures are indeed\n little more than musical compositions.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe who would hear the voice of Nada,\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ethe Soundless\n Sound,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand comprehend it, he has to learn the\n nature of Dhâranâ…. When to himself his form appears unreal, as\n do on waking all the forms he sees in dreams; when he has ceased to\n hear the many, he may discern the ONE—the inner sound which kills\n the outer…. For then the soul will hear, and will remember. And\n then to the inner ear will speak\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003ethe voice of the\n silence\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e…. And now\n thy\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eSelf\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eis lost in\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003eself\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e,\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethyself\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eunto\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003ethyself\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n merged in that\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003eself\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003efrom which thou first didst\n radiate…. Behold! thou hast become the Light, thou hast become\n the Sound, thou art thy Master and thy God. Thou art\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003ethyself\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ethe object of thy search: the\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003evoice\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eunbroken,\n that resounds throughout eternities, exempt from change, from sin\n exempt, the seven sounds in one, the\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-variant: small-caps\"\u003evoice of the\n silence\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e.\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eOm tat\n Sat.\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_275\" name=\n \"noteref_275\" href=\"#note_275\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e275\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese words, if\n they do not awaken laughter as you receive them, probably stir chords\n within you which music and language touch in common. Music gives us\n ontological messages which non-musical criticism is unable to\n contradict, though it may laugh at our foolishness in minding them.\n There is a verge of the mind which these things haunt; and whispers\n therefrom mingle with the operations of our understanding, even as\n the waters of the infinite ocean send their waves to break among the\n pebbles that lie upon our shores.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 0.90em; margin-top: 0.90em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eHere\n begins the sea that ends not till the world\u0027s end. Where we\n stand,\u003c/span\u003e\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eCould we know the next high\n sea-mark set beyond these waves that gleam,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eWe should know what never man hath\n known, nor eye of man hath scanned….\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan style=\"font-size: 90%\"\u003eAh, but here man\u0027s heart leaps,\n yearning towards the gloom with venturous glee,\u003c/span\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eFrom the shore that hath no shore beyond it,\n set in all the sea.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_276\" name=\n \"noteref_276\" href=\"#note_276\"\u003e\u003cspan class=\"tei tei-noteref\"\n style=\"text-align: left\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e276\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page422\"\u003e[pg 422]\u003c/span\u003e\u003ca name=\n \"Pg422\" id=\"Pg422\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThat doctrine, for\n example, that eternity is timeless, that our \u003cspan class=\n \"tei tei-q\"\u003e“immortality,”\u003c/span\u003e if we live in the eternal, is not\n so much future as already now and here, which we find so often\n expressed to-day in certain philosophic circles, finds its support in\n a \u003cspan class=\"tei tei-q\"\u003e“hear, hear!”\u003c/span\u003e or an \u003cspan class=\n \"tei tei-q\"\u003e“amen,”\u003c/span\u003e which floats up from that mysteriously\n deeper level.\u003ca id=\"noteref_277\" name=\"noteref_277\" href=\n \"#note_277\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e277\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e We\n recognize the passwords to the mystical region as we hear them, but\n we cannot use them ourselves; it alone has the keeping of\n \u003cspan class=\"tei tei-q\"\u003e“the password primeval.”\u003c/span\u003e\u003ca id=\n \"noteref_278\" name=\"noteref_278\" href=\"#note_278\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e278\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI have now\n sketched with extreme brevity and insufficiency, but as fairly as I\n am able in the time allowed, the general traits of the mystic range\n of consciousness. \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eIt is on the whole pantheistic and optimistic,\n or at least the opposite of pessimistic. It is anti-naturalistic, and\n harmonizes best with twice-bornness and so-called other-worldly\n states of mind.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMy next task is to\n inquire whether we can invoke it as authoritative. Does it furnish\n any \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ewarrant\n for the truth\u003c/span\u003e\u003c/em\u003e of the twice-bornness and supernaturality\n and pantheism which it favors? I must give my answer to this question\n as concisely as I can.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn brief my answer\n is this,—and I will divide it into three parts:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e(1) Mystical\n states, when well developed, usually are, and have the right to be,\n absolutely authoritative over the individuals to whom they come.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e(2) No authority\n emanates from them which should make it a duty for those who stand\n outside of them to accept their revelations\n uncritically.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page423\"\u003e[pg\n 423]\u003c/span\u003e\u003ca name=\"Pg423\" id=\"Pg423\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e(3) They break\n down the authority of the non-mystical or rationalistic\n consciousness, based upon the understanding and the senses alone.\n They show it to be only one kind of consciousness. They open out the\n possibility of other orders of truth, in which, so far as anything in\n us vitally responds to them, we may freely continue to have\n faith.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI will take up\n these points one by one.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 4.00em; margin-top: 4.00em\"\u003e\n \u003ch2 class=\"tei tei-head\" style=\n \"text-align: left; margin-bottom: 2.88em; margin-top: 2.88em\"\u003e\n \u003cspan style=\"font-size: 144%\"\u003e1.\u003c/span\u003e\u003c/h2\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs a matter of\n psychological fact, mystical states of a well-pronounced and\n emphatic sort \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eare\u003c/span\u003e\u003c/em\u003e usually authoritative over\n those who have them.\u003ca id=\"noteref_279\" name=\"noteref_279\" href=\n \"#note_279\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e279\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e They\n have been \u003cspan class=\"tei tei-q\"\u003e“there,”\u003c/span\u003e and know. It is\n vain for rationalism to grumble about this. If the mystical truth\n that comes to a man proves to be a force that he can live by, what\n mandate have we of the majority to order him to live in another\n way? We can throw him into a prison or a madhouse, but we cannot\n change his mind—we commonly attach it only the more stubbornly to\n its beliefs.\u003ca id=\"noteref_280\" name=\"noteref_280\" href=\n \"#note_280\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e280\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e It\n mocks our utmost efforts, as a matter of fact, and in point of\n logic it absolutely escapes our jurisdiction. Our own more\n \u003cspan class=\"tei tei-q\"\u003e“rational”\u003c/span\u003e beliefs are based on\n evidence exactly similar in nature to that which mystics quote for\n theirs. Our senses, namely, have assured us of certain states of\n fact; but mystical experiences are as direct perceptions\n \u003cspan class=\"tei tei-pb\" id=\"page424\"\u003e[pg 424]\u003c/span\u003e\u003ca name=\n \"Pg424\" id=\"Pg424\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e of fact for those\n who have them as any sensations ever were for us. The records show\n that even though the five senses be in abeyance in them, they are\n absolutely sensational in their epistemological quality, if I may\n be pardoned the barbarous expression,—that is, they are face to\n face presentations of what seems immediately to exist.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe mystic is,\n in short, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003einvulnerable\u003c/span\u003e\u003c/em\u003e, and must be left,\n whether we relish it or not, in undisturbed enjoyment of his creed.\n Faith, says Tolstoy, is that by which men live. And faith-state and\n mystic state are practically convertible terms.\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 4.00em; margin-top: 4.00em\"\u003e\n \u003ch2 class=\"tei tei-head\" style=\n \"text-align: left; margin-top: 2.88em; margin-bottom: 2.88em\"\u003e\n \u003cspan style=\"font-size: 144%\"\u003e2.\u003c/span\u003e\u003c/h2\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut I now\n proceed to add that mystics have no right to claim that we ought to\n accept the deliverance of their peculiar experiences, if we are\n ourselves outsiders and feel no private call thereto. The utmost\n they can ever ask of us in this life is to admit that they\n establish a presumption. They form a consensus and have an\n unequivocal outcome; and it would be odd, mystics might say, if\n such a unanimous type of experience should prove to be altogether\n wrong. At bottom, however, this would only be an appeal to numbers,\n like the appeal of rationalism the other way; and the appeal to\n numbers has no logical force. If we acknowledge it, it is for\n \u003cspan class=\"tei tei-q\"\u003e“suggestive,”\u003c/span\u003e not for logical\n reasons: we follow the majority because to do so suits our\n life.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut even this\n presumption from the unanimity of mystics is far from being strong.\n In characterizing mystic states as pantheistic, optimistic, etc., I\n am afraid I over-simplified the truth. I did so for expository\n reasons, and to keep the closer to the classic mystical tradition.\n The classic religious mysticism, it now must be confessed,\n \u003cspan class=\"tei tei-pb\" id=\"page425\"\u003e[pg 425]\u003c/span\u003e\u003ca name=\n \"Pg425\" id=\"Pg425\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e is only a\n \u003cspan class=\"tei tei-q\"\u003e“privileged case.”\u003c/span\u003e It is an\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eextract\u003c/span\u003e\u003c/em\u003e, kept true to type by the\n selection of the fittest specimens and their preservation in\n \u003cspan class=\"tei tei-q\"\u003e“schools.”\u003c/span\u003e It is carved out from a\n much larger mass; and if we take the larger mass as seriously as\n religious mysticism has historically taken itself, we find that the\n supposed unanimity largely disappears. To begin with, even\n religious mysticism itself, the kind that accumulates traditions\n and makes schools, is much less unanimous than I have allowed. It\n has been both ascetic and antinomianly self-indulgent within the\n Christian church.\u003ca id=\"noteref_281\" name=\"noteref_281\" href=\n \"#note_281\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e281\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e It is\n dualistic in Sankhya, and monistic in Vedanta philosophy. I called\n it pantheistic; but the great Spanish mystics are anything but\n pantheists. They are with few exceptions non-metaphysical minds,\n for whom \u003cspan class=\"tei tei-q\"\u003e“the category of\n personality”\u003c/span\u003e is absolute. The \u003cspan class=\n \"tei tei-q\"\u003e“union”\u003c/span\u003e of man with God is for them much more\n like an occasional miracle than like an original identity.\u003ca id=\n \"noteref_282\" name=\"noteref_282\" href=\"#note_282\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e282\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e How\n different again, apart from the happiness common to all, is the\n mysticism of Walt Whitman, Edward Carpenter, Richard Jefferies, and\n other naturalistic pantheists, from the more distinctively\n Christian sort.\u003ca id=\"noteref_283\" name=\"noteref_283\" href=\n \"#note_283\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e283\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n fact is that the mystical feeling of enlargement, union, and\n emancipation has no specific intellectual content whatever of its\n own. It is capable of forming matrimonial alliances with material\n furnished by the most diverse philosophies and theologies, provided\n only they \u003cspan class=\"tei tei-pb\" id=\"page426\"\u003e[pg\n 426]\u003c/span\u003e\u003ca name=\"Pg426\" id=\"Pg426\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n can find a place in their framework for its peculiar emotional\n mood. We have no right, therefore, to invoke its prestige as\n distinctively in favor of any special belief, such as that in\n absolute idealism, or in the absolute monistic identity, or in the\n absolute goodness, of the world. It is only relatively in favor of\n all these things—it passes out of common human consciousness in the\n direction in which they lie.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for\n religious mysticism proper. But more remains to be told, for\n religious mysticism is only one half of mysticism. The other half\n has no accumulated traditions except those which the text-books on\n insanity supply. Open any one of these, and you will find abundant\n cases in which \u003cspan class=\"tei tei-q\"\u003e“mystical ideas”\u003c/span\u003e are\n cited as characteristic symptoms of enfeebled or deluded states of\n mind. In delusional insanity, paranoia, as they sometimes call it,\n we may have a \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ediabolical\u003c/span\u003e\u003c/em\u003e mysticism, a sort of\n religious mysticism turned upside down. The same sense of ineffable\n importance in the smallest events, the same texts and words coming\n with new meanings, the same voices and visions and leadings and\n missions, the same controlling by extraneous powers; only this time\n the emotion is pessimistic: instead of consolations we have\n desolations; the meanings are dreadful; and the powers are enemies\n to life. It is evident that from the point of view of their\n psychological mechanism, the classic mysticism and these lower\n mysticisms spring from the same mental level, from that great\n subliminal or transmarginal region of which science is beginning to\n admit the existence, but of which so little is really known. That\n region contains every kind of matter: \u003cspan class=\n \"tei tei-q\"\u003e“seraph and snake”\u003c/span\u003e abide there side by side. To\n come from thence is no infallible credential. What comes must be\n sifted and tested, and run the gauntlet of confrontation with the\n total context of experience, \u003cspan class=\"tei tei-pb\" id=\n \"page427\"\u003e[pg 427]\u003c/span\u003e\u003ca name=\"Pg427\" id=\"Pg427\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e just like what comes from the outer world of\n sense. Its value must be ascertained by empirical methods, so long\n as we are not mystics ourselves.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOnce more, then,\n I repeat that non-mystics are under no obligation to acknowledge in\n mystical states a superior authority conferred on them by their\n intrinsic nature.\u003ca id=\"noteref_284\" name=\"noteref_284\" href=\n \"#note_284\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e284\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 4.00em; margin-bottom: 4.00em\"\u003e\n \u003ch2 class=\"tei tei-head\" style=\n \"text-align: left; margin-bottom: 2.88em; margin-top: 2.88em\"\u003e\n \u003cspan style=\"font-size: 144%\"\u003e3.\u003c/span\u003e\u003c/h2\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYet, I repeat\n once more, the existence of mystical states absolutely overthrows\n the pretension of non-mystical states to be the sole and ultimate\n dictators of what we may believe. As a rule, mystical states merely\n add a supersensuous meaning to the ordinary outward data of\n consciousness. They are excitements like the emotions of love or\n ambition, gifts to our spirit by means of which facts already\n objectively before us fall into a new expressiveness and make a new\n connection with our active life. They do not contradict these facts\n as such, or deny anything that our senses have immediately\n seized.\u003ca id=\"noteref_285\" name=\"noteref_285\" href=\n \"#note_285\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e285\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e It is\n the rationalistic critic rather who plays the part of denier in\n \u003cspan class=\"tei tei-pb\" id=\"page428\"\u003e[pg 428]\u003c/span\u003e\u003ca name=\n \"Pg428\" id=\"Pg428\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the controversy, and\n his denials have no strength, for there never can be a state of\n facts to which new meaning may not truthfully be added, provided\n the mind ascend to a more enveloping point of view. It must always\n remain an open question whether mystical states may not possibly be\n such superior points of view, windows through which the mind looks\n out upon a more extensive and inclusive world. The difference of\n the views seen from the different mystical windows need not prevent\n us from entertaining this supposition. The wider world would in\n that case prove to have a mixed constitution like that of this\n world, that is all. It would have its celestial and its infernal\n regions, its tempting and its saving moments, its valid experiences\n and its counterfeit ones, just as our world has them; but it would\n be a wider world all the same. We should have to use its\n experiences by selecting and subordinating and substituting just as\n is our custom in this ordinary naturalistic world; we should be\n liable to error just as we are now; yet the counting in of that\n wider world of meanings, and the serious dealing with it, might, in\n spite of all the perplexity, be indispensable stages in our\n approach to the final fullness of the truth.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn this shape, I\n think, we have to leave the subject. Mystical states indeed wield\n no authority due simply to their being mystical states. But the\n higher ones among them point in directions to which the religious\n sentiments even of non-mystical men incline. They tell of the\n supremacy of the ideal, of vastness, of union, of safety, and of\n rest. They offer us \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehypotheses\u003c/span\u003e\u003c/em\u003e, hypotheses which we\n may voluntarily ignore, but which as thinkers we cannot possibly\n upset. The supernaturalism and optimism to which they would\n persuade us may, interpreted in one way or another, be after all\n the truest of insights into the meaning of this\n life.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page429\"\u003e[pg\n 429]\u003c/span\u003e\u003ca name=\"Pg429\" id=\"Pg429\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Oh, the little more, and how much it is; and the\n little less, and what worlds away!”\u003c/span\u003e It may be that\n possibility and permission of this sort are all that the religious\n consciousness requires to live on. In my last lecture I shall have\n to try to persuade you that this is the case. Meanwhile, however, I\n am sure that for many of my readers this diet is too slender. If\n supernaturalism and inner union with the divine are true, you\n think, then not so much permission, as compulsion to believe, ought\n to be found. Philosophy has always professed to prove religious\n truth by coercive argument; and the construction of philosophies of\n this kind has always been one favorite function of the religious\n life, if we use this term in the large historic sense. But\n religious philosophy is an enormous subject, and in my next lecture\n I can only give that brief glance at it which my limits will\n allow.\u003c/p\u003e\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page430\"\u003e[pg 430]\u003c/span\u003e\u003ca name=\n \"Pg430\" id=\"Pg430\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ca name=\"toc25\" id=\"toc25\"\u003e\u003c/a\u003e \u003ca name=\"pdf26\" id=\"pdf26\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_XVIII\" id=\"Lecture_XVIII\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-bottom: 3.46em; margin-top: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture XVIII. Philosophy.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe subject of\n Saintliness left us face to face with the question, Is the sense of\n divine presence a sense of anything objectively true? We turned first\n to mysticism for an answer, and found that although mysticism is\n entirely willing to corroborate religion, it is too private (and also\n too various) in its utterances to be able to claim a universal\n authority. But philosophy publishes results which claim to be\n universally valid if they are valid at all, so we now turn with our\n question to philosophy. Can philosophy stamp a warrant of veracity\n upon the religious man\u0027s sense of the divine?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI imagine that\n many of you at this point begin to indulge in guesses at the goal to\n which I am tending. I have undermined the authority of mysticism, you\n say, and the next thing I shall probably do is to seek to discredit\n that of philosophy. Religion, you expect to hear me conclude, is\n nothing but an affair of faith, based either on vague sentiment, or\n on that vivid sense of the reality of things unseen of which in my\n second lecture and in the lecture on Mysticism I gave so many\n examples. It is essentially private and individualistic; it always\n exceeds our powers of formulation; and although attempts to pour its\n contents into a philosophic mould will probably always go on, men\n being what they are, yet these attempts are always secondary\n processes which in no way add to the authority, or warrant the\n veracity, of the sentiments from which they derive their own stimulus\n \u003cspan class=\"tei tei-pb\" id=\"page431\"\u003e[pg 431]\u003c/span\u003e\u003ca name=\"Pg431\"\n id=\"Pg431\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e and borrow whatever glow of\n conviction they may themselves possess. In short, you suspect that I\n am planning to defend feeling at the expense of reason, to\n rehabilitate the primitive and unreflective, and to dissuade you from\n the hope of any Theology worthy of the name.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo a certain\n extent I have to admit that you guess rightly. I do believe that\n feeling is the deeper source of religion, and that philosophic and\n theological formulas are secondary products, like translations of a\n text into another tongue. But all such statements are misleading from\n their brevity, and it will take the whole hour for me to explain to\n you exactly what I mean.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen I call\n theological formulas secondary products, I mean that in a world in\n which no religious feeling had ever existed, I doubt whether any\n philosophic theology could ever have been framed. I doubt if\n dispassionate intellectual contemplation of the universe, apart from\n inner unhappiness and need of deliverance on the one hand and\n mystical emotion on the other, would ever have resulted in religious\n philosophies such as we now possess. Men would have begun with\n animistic explanations of natural fact, and criticised these away\n into scientific ones, as they actually have done. In the science they\n would have left a certain amount of \u003cspan class=\n \"tei tei-q\"\u003e“psychical research,”\u003c/span\u003e even as they now will\n probably have to re-admit a certain amount. But high-flying\n speculations like those of either dogmatic or idealistic theology,\n these they would have had no motive to venture on, feeling no need of\n commerce with such deities. These speculations must, it seems to me,\n be classed as over-beliefs, buildings-out performed by the intellect\n into directions of which feeling originally supplied the hint.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut even if\n religious philosophy had to have its first hint supplied by feeling,\n may it not have dealt in a superior \u003cspan class=\"tei tei-pb\" id=\n \"page432\"\u003e[pg 432]\u003c/span\u003e\u003ca name=\"Pg432\" id=\"Pg432\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e way with the matter which feeling suggested?\n Feeling is private and dumb, and unable to give an account of itself.\n It allows that its results are mysteries and enigmas, declines to\n justify them rationally, and on occasion is willing that they should\n even pass for paradoxical and absurd. Philosophy takes just the\n opposite attitude. Her aspiration is to reclaim from mystery and\n paradox whatever territory she touches. To find an escape from\n obscure and wayward personal persuasion to truth objectively valid\n for all thinking men has ever been the intellect\u0027s most cherished\n ideal. To redeem religion from unwholesome privacy, and to give\n public status and universal right of way to its deliverances, has\n been reason\u0027s task.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI believe that\n philosophy will always have opportunity to labor at this task.\u003ca id=\n \"noteref_286\" name=\"noteref_286\" href=\"#note_286\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e286\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e We are\n thinking beings, and we cannot exclude the intellect from\n participating in any of our functions. Even in soliloquizing with\n ourselves, we construe our feelings intellectually. Both our personal\n ideals and our religious and mystical experiences must be interpreted\n congruously with the kind of scenery which our thinking mind\n inhabits. The philosophic climate of our time inevitably forces its\n own clothing on us. Moreover, we must exchange our feelings with one\n another, and in doing so we have to speak, and to use general and\n abstract verbal formulas. Conceptions and constructions are thus a\n necessary part of our religion; and as moderator amid the clash of\n hypotheses, and mediator among the criticisms of one man\u0027s\n constructions by another, philosophy will always have much to do. It\n would be strange if I disputed this, when these very lectures which I\n am giving are (as you will see more clearly \u003cspan class=\"tei tei-pb\"\n id=\"page433\"\u003e[pg 433]\u003c/span\u003e\u003ca name=\"Pg433\" id=\"Pg433\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e from now onwards) a laborious attempt to\n extract from the privacies of religious experience some general facts\n which can be defined in formulas upon which everybody may agree.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eReligious\n experience, in other words, spontaneously and inevitably engenders\n myths, superstitions, dogmas, creeds, and metaphysical theologies,\n and criticisms of one set of these by the adherents of another. Of\n late, impartial classifications and comparisons have become possible,\n alongside of the denunciations and anathemas by which the commerce\n between creeds used exclusively to be carried on. We have the\n beginnings of a \u003cspan class=\"tei tei-q\"\u003e“Science of\n Religions,”\u003c/span\u003e so-called; and if these lectures could ever be\n accounted a crumb-like contribution to such a science, I should be\n made very happy.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut all these\n intellectual operations, whether they be constructive or comparative\n and critical, presuppose immediate experiences as their\n subject-matter. They are interpretative and inductive operations,\n operations after the fact, consequent upon religious feeling, not\n coördinate with it, not independent of what it ascertains.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe\n intellectualism in religion which I wish to discredit pretends to be\n something altogether different from this. It assumes to construct\n religious objects out of the resources of logical reason alone, or of\n logical reason drawing rigorous inference from non-subjective facts.\n It calls its conclusions dogmatic theology, or philosophy of the\n absolute, as the case may be; it does not call them science of\n religions. It reaches them in an a priori way, and warrants their\n veracity.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWarranted systems\n have ever been the idols of aspiring souls. All-inclusive, yet\n simple; noble, clean, luminous, stable, rigorous, true;—what more\n ideal refuge could \u003cspan class=\"tei tei-pb\" id=\"page434\"\u003e[pg\n 434]\u003c/span\u003e\u003ca name=\"Pg434\" id=\"Pg434\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n there be than such a system would offer to spirits vexed by the\n muddiness and accidentality of the world of sensible things?\n Accordingly, we find inculcated in the theological schools of to-day,\n almost as much as in those of the fore-time, a disdain for merely\n possible or probable truth, and of results that only private\n assurance can grasp. Scholastics and idealists both express this\n disdain. Principal John Caird, for example, writes as follows in his\n Introduction to the Philosophy of Religion:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eReligion must indeed be a thing of the heart; but in\n order to elevate it from the region of subjective caprice and\n waywardness, and to distinguish between that which is true and false\n in religion, we must appeal to an objective standard. That which\n enters the heart must first be discerned by the intelligence to\n be\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003etrue\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e. It must be seen as having in its own nature\n a\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eright\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eto dominate feeling, and as constituting the\n principle by which feeling must be judged.\u003c/span\u003e\u003ca id=\"noteref_287\"\n name=\"noteref_287\" href=\"#note_287\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e287\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eIn estimating the religious character\n of individuals, nations, or races, the first question is, not how\n they feel, but what they think and believe—not whether their\n religion is one which manifests itself in emotions, more or less\n vehement and enthusiastic, but what are the\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003econceptions\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003eof\n God and divine things by which these emotions are called forth.\n Feeling is necessary in religion, but it is by the\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003econtent\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eor intelligent basis of a religion,\n and not by feeling, that its character and worth are to be\n determined.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_288\" name=\n \"noteref_288\" href=\"#note_288\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e288\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eCardinal Newman,\n in his work, The Idea of a University, gives more emphatic expression\n still to this disdain for sentiment.\u003ca id=\"noteref_289\" name=\n \"noteref_289\" href=\"#note_289\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e289\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Theology, he says, is a science in the strictest sense of the word. I\n will tell you, he says, what it is not—not \u003cspan class=\n \"tei tei-q\"\u003e“physical evidences”\u003c/span\u003e for God, not \u003cspan class=\n \"tei tei-q\"\u003e“natural religion,”\u003c/span\u003e for these are but vague\n subjective interpretations:—\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page435\"\u003e[pg 435]\u003c/span\u003e\u003ca name=\"Pg435\" id=\"Pg435\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIf,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003ehe\n continues,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ethe Supreme\n Being is powerful or skillful, just so far as the telescope shows\n power, or the microscope shows skill, if his moral law is to be\n ascertained simply by the physical processes of the animal frame, or\n his will gathered from the immediate issues of human affairs, if his\n Essence is just as high and deep and broad as the universe and no\n more; if this be the fact, then will I confess that there is no\n specific science about God, that theology is but a name, and a\n protest in its behalf an hypocrisy. Then, pious as it is to think of\n Him, while the pageant of experiment or abstract reasoning passes by,\n still such piety is nothing more than a poetry of thought, or an\n ornament of language, a certain view taken of Nature which one man\n has and another has not, which gifted minds strike out, which others\n see to be admirable and ingenious, and which all would be the better\n for adopting. It is but the theology of Nature, just as we talk of\n the\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ephilosophy\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eor the\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\n \u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eromance\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eof history, or the\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003epoetry\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eof childhood, or the picturesque or\n the sentimental or the humorous, or any other abstract quality\n which the genius or the caprice of the individual, or the fashion\n of the day, or the consent of the world, recognizes in any set of\n objects which are subjected to its contemplation. I do not see much\n difference between avowing that there is no God, and implying that\n nothing definite can be known for certain about\n Him.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhat I mean by Theology, continues Newman, is none\n of these things:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eI simply mean\n the\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eScience of\n God\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e, or the truths we\n know about God, put into a system, just as we have a science of the\n stars and call it astronomy, or of the crust of the earth and call\n it geology.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn both these\n extracts we have the issue clearly set before us: Feeling valid only\n for the individual is pitted against reason valid universally. The\n test is a perfectly plain one of fact. Theology based on pure reason\n must in point of fact convince men universally. If it did not,\n wherein would its superiority consist? If it only formed sects and\n schools, even as sentiment and mysticism form them, how would it\n fulfill its programme of freeing us \u003cspan class=\"tei tei-pb\" id=\n \"page436\"\u003e[pg 436]\u003c/span\u003e\u003ca name=\"Pg436\" id=\"Pg436\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e from personal caprice and waywardness? This\n perfectly definite practical test of the pretensions of philosophy to\n found religion on universal reason simplifies my procedure to-day. I\n need not discredit philosophy by laborious criticism of its\n arguments. It will suffice if I show that as a matter of history it\n fails to prove its pretension to be \u003cspan class=\n \"tei tei-q\"\u003e“objectively”\u003c/span\u003e convincing. In fact, philosophy does\n so fail. It does not banish differences; it founds schools and sects\n just as feeling does. I believe, in fact, that the logical reason of\n man operates in this field of divinity exactly as it has always\n operated in love, or in patriotism, or in politics, or in any other\n of the wider affairs of life, in which our passions or our mystical\n intuitions fix our beliefs beforehand. It finds arguments for our\n conviction, for indeed it \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehas\u003c/span\u003e\u003c/em\u003e to find them. It amplifies and\n defines our faith, and dignifies it and lends it words and\n plausibility. It hardly ever engenders it; it cannot now secure\n it.\u003ca id=\"noteref_290\" name=\"noteref_290\" href=\n \"#note_290\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e290\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLend me your\n attention while I run through some of the points of the older\n systematic theology. You find them in both Protestant and Catholic\n manuals, best of all in the innumerable text-books published since\n Pope Leo\u0027s Encyclical recommending the study of Saint Thomas. I\n glance first at the arguments by which dogmatic theology \u003cspan class=\n \"tei tei-pb\" id=\"page437\"\u003e[pg 437]\u003c/span\u003e\u003ca name=\"Pg437\" id=\"Pg437\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e establishes God\u0027s existence, after that\n at those by which it establishes his nature.\u003ca id=\"noteref_291\" name=\n \"noteref_291\" href=\"#note_291\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e291\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe arguments for\n God\u0027s existence have stood for hundreds of years with the waves of\n unbelieving criticism breaking against them, never totally\n discrediting them in the ears of the faithful, but on the whole\n slowly and surely washing out the mortar from between their joints.\n If you have a God already whom you believe in, these arguments\n confirm you. If you are atheistic, they fail to set you right. The\n proofs are various. The \u003cspan class=\"tei tei-q\"\u003e“cosmological”\u003c/span\u003e\n one, so-called, reasons from the contingence of the world to a First\n Cause which must contain whatever perfections the world itself\n contains. The \u003cspan class=\"tei tei-q\"\u003e“argument from design”\u003c/span\u003e\n reasons, from the fact that Nature\u0027s laws are mathematical, and her\n parts benevolently adapted to each other, that this cause is both\n intellectual and benevolent. The \u003cspan class=\"tei tei-q\"\u003e“moral\n argument”\u003c/span\u003e is that the moral law presupposes a lawgiver. The\n \u003cspan class=\"tei tei-q\"\u003e“argument \u003cspan lang=\"la\" class=\n \"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\"font-style: italic\"\u003eex\n consensu gentium\u003c/span\u003e\u003c/span\u003e”\u003c/span\u003e is that the belief in God is\n so widespread as to be grounded in the rational nature of man, and\n should therefore carry authority with it.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs I just said, I\n will not discuss these arguments technically. The bare fact that all\n idealists since Kant have felt entitled either to scout or to neglect\n them shows that they are not solid enough to serve as religion\u0027s\n all-sufficient foundation. Absolutely impersonal reasons would be in\n duty bound to show more general convincingness. Causation is indeed\n too obscure a principle to bear the weight of the whole structure of\n theology. As for the \u003cspan class=\"tei tei-pb\" id=\"page438\"\u003e[pg\n 438]\u003c/span\u003e\u003ca name=\"Pg438\" id=\"Pg438\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n argument from design, see how Darwinian ideas have revolutionized it.\n Conceived as we now conceive them, as so many fortunate escapes from\n almost limitless processes of destruction, the benevolent adaptations\n which we find in Nature suggest a deity very different from the one\n who figured in the earlier versions of the argument.\u003ca id=\n \"noteref_292\" name=\"noteref_292\" href=\"#note_292\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e292\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page439\"\u003e[pg 439]\u003c/span\u003e\u003ca name=\"Pg439\" id=\"Pg439\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe fact is that\n these arguments do but follow the combined suggestions of the facts\n and of our feeling. They prove nothing rigorously. They only\n corroborate our pre-existent partialities.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf philosophy can\n do so little to establish God\u0027s existence, how stands it with her\n efforts to define his attributes? It is worth while to look at the\n attempts of systematic theology in this direction.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSince God is First Cause, this science of sciences\n says, he differs from all his creatures in possessing\n existence\u003c/span\u003e \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\n \"la\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003ea\n se\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e. From this\u003c/span\u003e\n \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ea-se-ity\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eon\n God\u0027s part, theology deduces by mere logic most of his other\n perfections. For instance, he must be both\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003enecessary\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eabsolute\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n cannot not be, and cannot in any way be determined by anything\n else. This makes Him absolutely unlimited from without, and\n unlimited also from within; for limitation is non-being; and God is\n being itself. This unlimitedness makes God infinitely perfect.\n Moreover, God is\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eOne\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, and\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eOnly\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, for the infinitely perfect can admit no peer. He\n is\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eSpiritual\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n for were He composed of physical parts, some other power would have\n to combine them into the total, and his aseity would thus be\n contradicted. He is therefore both simple and non-physical in\n nature. He is\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003esimple\n metaphysically\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003ealso, that\n is to say, his nature and his existence cannot\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page440\"\u003e[pg 440]\u003c/span\u003e\u003ca name=\"Pg440\" id=\"Pg440\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ebe\n distinct, as they are in finite substances which share their formal\n natures with one another, and are individual only in their material\n aspect. Since God is one and only, his\u003c/span\u003e \u003cspan lang=\"la\"\n class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eessentia\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eand\n his\u003c/span\u003e \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\n \"la\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eesse\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003emust be given at one stroke. This\n excludes from his being all those distinctions, so familiar in the\n world of finite things, between potentiality and actuality,\n substance and accidents, being and activity, existence and\n attributes. We can talk, it is true, of God\u0027s powers, acts, and\n attributes, but these discriminations are only\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003evirtual,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand\n made from the human point of view. In God all these points of view\n fall into an absolute identity of being.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThis absence of all potentiality in God obliges\n Him to be\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eimmutable\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e.\n He is actuality, through and through. Were there anything potential\n about Him, He would either lose or gain by its actualization, and\n either loss or gain would contradict his perfection. He cannot,\n therefore, change. Furthermore, He is\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eimmense\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eboundless\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e;\n for could He be outlined in space, He would be composite, and this\n would contradict his indivisibility. He is therefore\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eomnipresent\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n indivisibly there, at every point of space. He is similarly wholly\n present at every point of time,—in other words\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eeternal\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e.\n For if He began in time, He would need a prior cause, and that\n would contradict his aseity. If He ended, it would contradict his\n necessity. If He went through any succession, it would contradict\n his immutability.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe has\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eintelligence\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewill\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eand every other creature-perfection, for\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewe\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ehave them, and\u003c/span\u003e \u003cspan lang=\"la\" class=\n \"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eeffectus nequit superare\n causam\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e. In Him, however,\n they are absolutely and eternally in act, and their\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eobject\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, since God can be bounded by naught that is\n external, can primarily be nothing else than God himself. He knows\n himself, then, in one eternal indivisible act, and wills himself\n with an infinite self-pleasure.\u003c/span\u003e\u003ca id=\"noteref_293\" name=\n \"noteref_293\" href=\"#note_293\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e293\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eSince He must of logical necessity\n thus love and will himself, He cannot be called\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003efree\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan lang=\"la\" class=\n \"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ead\n intra\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e, with the freedom\n of contrarieties that characterizes finite creatures.\u003c/span\u003e\n \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eAd\n extra\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e, however, or with\n respect to his creation, God is free. He cannot\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eneed\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eto create, being perfect in being and in happiness\n already. He\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewills\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eto create, then, by an absolute\n freedom.\u003c/span\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page441\"\u003e[pg\n 441]\u003c/span\u003e\u003ca name=\"Pg441\" id=\"Pg441\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBeing thus a substance endowed with intellect and\n will and freedom, God is a\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eperson\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e; and a\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eliving\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eperson also, for He is both object and\n subject of his own activity, and to be this distinguishes the\n living from the lifeless. He is thus absolutely\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eself-sufficient\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e:\n his\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eself-knowledge\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eand\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eself-love\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eare both of them infinite and\n adequate, and need no extraneous conditions to perfect\n them.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHe is\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eomniscient\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n for in knowing himself as Cause He knows all creature things and\n events by implication. His knowledge is\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eprevisive\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n for He is present to all time. Even our free acts are known\n beforehand to Him, for otherwise his wisdom would admit of\n successive moments of enrichment, and this would contradict his\n immutability. He is\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eomnipotent\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003efor everything that does not involve\n logical contradiction. He can make\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ebeing\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e—in other words his power includes\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ecreation\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e.\n If what He creates were made of his own substance, it would have to\n be infinite in essence, as that substance is; but it is finite; so\n it must be non-divine in substance. If it were made of a substance,\n an eternally existing matter, for example, which God found there to\n his hand, and to which He simply gave its form, that would\n contradict God\u0027s definition as First Cause, and make Him a mere\n mover of something caused already. The things he creates, then, He\n creates\u003c/span\u003e \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\n \"la\"\u003e\u003cspan style=\"font-size: 90%; font-style: italic\"\u003eex\n nihilo\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e, and gives them\n absolute being as so many finite substances additional to himself.\n The forms which he imprints upon them have their prototypes in his\n ideas. But as in God there is no such thing as multiplicity, and as\n these ideas for us are manifold, we must distinguish the ideas as\n they are in God and the way in which our minds externally imitate\n them. We must attribute them to Him only in a\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eterminative\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003esense, as differing aspects, from the\n finite point of view, of his unique essence.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eGod of course is holy, good, and just. He can do\n no evil, for He is positive being\u0027s fullness, and evil is negation.\n It is true that He has created physical evil in places, but only as\n a means of wider good, for\u003c/span\u003e \u003cspan lang=\"la\" class=\n \"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ebonum totius præeminet bonum\n partis\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e. Moral evil He\n cannot will, either as end or means, for that would contradict his\n holiness. By creating free beings He\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003epermits\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eit only, neither his justice nor his\n goodness obliging\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page442\"\u003e[pg\n 442]\u003c/span\u003e\u003ca name=\"Pg442\" id=\"Pg442\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eHim to prevent\n the recipients of freedom from misusing the gift.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAs regards God\u0027s purpose in creating, primarily it\n can only have been to exercise his absolute freedom by the\n manifestation to others of his glory. From this it follows that the\n others must be rational beings, capable in the first place of\n knowledge, love, and honor, and in the second place of happiness,\n for the knowledge and love of God is the mainspring of felicity. In\n so far forth one may say that God\u0027s secondary purpose in creating\n is\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003elove\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e.\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI will not weary\n you by pursuing these metaphysical determinations farther, into the\n mysteries of God\u0027s Trinity, for example. What I have given will serve\n as a specimen of the orthodox philosophical theology of both\n Catholics and Protestants. Newman, filled with enthusiasm at God\u0027s\n list of perfections, continues the passage which I began to quote to\n you by a couple of pages of a rhetoric so magnificent that I can\n hardly refrain from adding them, in spite of the inroad they would\n make upon our time.\u003ca id=\"noteref_294\" name=\"noteref_294\" href=\n \"#note_294\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e294\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e He\n first enumerates God\u0027s attributes sonorously, then celebrates his\n ownership of everything in earth and Heaven, and the dependence of\n all that happens upon his permissive will. He gives us scholastic\n philosophy \u003cspan class=\"tei tei-q\"\u003e“touched with emotion,”\u003c/span\u003e and\n every philosophy should be touched with emotion to be rightly\n understood. Emotionally, then, dogmatic theology is worth something\n to minds of the type of Newman\u0027s. It will aid us to estimate what it\n is worth intellectually, if at this point I make a short\n digression.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhat God hath\n joined together, let no man put asunder. The Continental schools of\n philosophy have too often overlooked the fact that man\u0027s thinking is\n organically connected with his conduct. It seems to me to be\n \u003cspan class=\"tei tei-pb\" id=\"page443\"\u003e[pg 443]\u003c/span\u003e\u003ca name=\"Pg443\"\n id=\"Pg443\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e the chief glory of English and\n Scottish thinkers to have kept the organic connection in view. The\n guiding principle of British philosophy has in fact been that every\n difference must \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003emake\u003c/span\u003e\u003c/em\u003e a difference, every theoretical\n difference somewhere issue in a practical difference, and that the\n best method of discussing points of theory is to begin by\n ascertaining what practical difference would result from one\n alternative or the other being true. What is the particular truth in\n question \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eknown as\u003c/span\u003e\u003c/em\u003e? In what facts does it\n result? What is its cash-value in terms of particular experience?\n This is the characteristic English way of taking up a question. In\n this way, you remember, Locke takes up the question of personal\n identity. What you mean by it is just your chain of particular\n memories, says he. That is the only concretely verifiable part of its\n significance. All further ideas about it, such as the oneness or\n manyness of the spiritual substance on which it is based, are\n therefore void of intelligible meaning; and propositions touching\n such ideas may be indifferently affirmed or denied. So Berkeley with\n his \u003cspan class=\"tei tei-q\"\u003e“matter.”\u003c/span\u003e The cash-value of matter\n is our physical sensations. That is what it is known as, all that we\n concretely verify of its conception. That, therefore, is the whole\n meaning of the term \u003cspan class=\"tei tei-q\"\u003e“matter”\u003c/span\u003e—any other\n pretended meaning is mere wind of words. Hume does the same thing\n with causation. It is known as habitual antecedence, and as tendency\n on our part to look for something definite to come. Apart from this\n practical meaning it has no significance whatever, and books about it\n may be committed to the flames, says Hume. Dugald Stewart and Thomas\n Brown, James Mill, John Mill, and Professor Bain, have followed more\n or less consistently the same method; and Shadworth Hodgson has used\n the principle with full explicitness. When all is \u003cspan class=\n \"tei tei-pb\" id=\"page444\"\u003e[pg 444]\u003c/span\u003e\u003ca name=\"Pg444\" id=\"Pg444\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e said and done, it was English and Scotch\n writers, and not Kant, who introduced \u003cspan class=\"tei tei-q\"\u003e“the\n critical method”\u003c/span\u003e into philosophy, the one method fitted to\n make philosophy a study worthy of serious men. For what seriousness\n can possibly remain in debating philosophic propositions that will\n never make an appreciable difference to us in action? And what could\n it matter, if all propositions were practically indifferent, which of\n them we should agree to call true or which false?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAn American\n philosopher of eminent originality, Mr. Charles Sanders Peirce, has\n rendered thought a service by disentangling from the particulars of\n its application the principle by which these men were instinctively\n guided, and by singling it out as fundamental and giving to it a\n Greek name. He calls it the principle of \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003epragmatism\u003c/span\u003e\u003c/em\u003e, and he defends it\n somewhat as follows:\u003ca id=\"noteref_295\" name=\"noteref_295\" href=\n \"#note_295\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e295\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThought in\n movement has for its only conceivable motive the attainment of\n belief, or thought at rest. Only when our thought about a subject has\n found its rest in belief can our action on the subject firmly and\n safely begin. Beliefs, in short, are rules for action; and the whole\n function of thinking is but one step in the production of active\n habits. If there were any part of a thought that made no difference\n in the thought\u0027s practical consequences, then that part would be no\n proper element of the thought\u0027s significance. To develop a thought\u0027s\n meaning we need therefore only determine what conduct it is fitted to\n produce; that conduct is for us its sole significance; and the\n tangible fact at the root of all our thought-distinctions is that\n there is no one of them so fine as to consist in anything but a\n possible difference of practice. To attain perfect clearness in our\n \u003cspan class=\"tei tei-pb\" id=\"page445\"\u003e[pg 445]\u003c/span\u003e\u003ca name=\"Pg445\"\n id=\"Pg445\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e thoughts of an object, we need\n then only consider what sensations, immediate or remote, we are\n conceivably to expect from it, and what conduct we must prepare in\n case the object should be true. Our conception of these practical\n consequences is for us the whole of our conception of the object, so\n far as that conception has positive significance at all.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis is the\n principle of Peirce, the principle of pragmatism. Such a principle\n will help us on this occasion to decide, among the various attributes\n set down in the scholastic inventory of God\u0027s perfections, whether\n some be not far less significant than others.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf, namely, we\n apply the principle of pragmatism to God\u0027s metaphysical attributes,\n strictly so called, as distinguished from his moral attributes, I\n think that, even were we forced by a coercive logic to believe them,\n we still should have to confess them to be destitute of all\n intelligible significance. Take God\u0027s aseity, for example; or his\n necessariness; his immateriality; his \u003cspan class=\n \"tei tei-q\"\u003e“simplicity”\u003c/span\u003e or superiority to the kind of inner\n variety and succession which we find in finite beings, his\n indivisibility, and lack of the inner distinctions of being and\n activity, substance and accident, potentiality and actuality, and the\n rest; his repudiation of inclusion in a genus; his actualized\n infinity; his \u003cspan class=\"tei tei-q\"\u003e“personality,”\u003c/span\u003e apart\n from the moral qualities which it may comport; his relations to evil\n being permissive and not positive; his self-sufficiency, self-love,\n and absolute felicity in himself:—candidly speaking, how do such\n qualities as these make any definite connection with our life? And if\n they severally call for no distinctive adaptations of our conduct,\n what vital difference can it possibly make to a man\u0027s religion\n whether they be true or false?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFor my own part,\n although I dislike to say aught that \u003cspan class=\"tei tei-pb\" id=\n \"page446\"\u003e[pg 446]\u003c/span\u003e\u003ca name=\"Pg446\" id=\"Pg446\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e may grate upon tender associations, I must\n frankly confess that even though these attributes were faultlessly\n deduced, I cannot conceive of its being of the smallest consequence\n to us religiously that any one of them should be true. Pray, what\n specific act can I perform in order to adapt myself the better to\n God\u0027s simplicity? Or how does it assist me to plan my behavior, to\n know that his happiness is anyhow absolutely complete? In the middle\n of the century just past, Mayne Reid was the great writer of books of\n out-of-door adventure. He was forever extolling the hunters and\n field-observers of living animals\u0027 habits, and keeping up a fire of\n invective against the \u003cspan class=\n \"tei tei-q\"\u003e“closet-naturalists,”\u003c/span\u003e as he called them, the\n collectors and classifiers, and handlers of skeletons and skins. When\n I was a boy, I used to think that a closet-naturalist must be the\n vilest type of wretch under the sun. But surely the systematic\n theologians are the closet-naturalists of the deity, even in Captain\n Mayne Reid\u0027s sense. What is their deduction of metaphysical\n attributes but a shuffling and matching of pedantic\n dictionary-adjectives, aloof from morals, aloof from human needs,\n something that might be worked out from the mere word \u003cspan class=\n \"tei tei-q\"\u003e“God”\u003c/span\u003e by one of those logical machines of wood and\n brass which recent ingenuity has contrived as well as by a man of\n flesh and blood. They have the trail of the serpent over them. One\n feels that in the theologians\u0027 hands, they are only a set of titles\n obtained by a mechanical manipulation of synonyms; verbality has\n stepped into the place of vision, professionalism into that of life.\n Instead of bread we have a stone; instead of a fish, a serpent. Did\n such a conglomeration of abstract terms give really the gist of our\n knowledge of the deity, schools of theology might indeed continue to\n flourish, but religion, vital religion, would have taken its flight\n from \u003cspan class=\"tei tei-pb\" id=\"page447\"\u003e[pg 447]\u003c/span\u003e\u003ca name=\n \"Pg447\" id=\"Pg447\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e this world. What keeps\n religion going is something else than abstract definitions and\n systems of concatenated adjectives, and something different from\n faculties of theology and their professors. All these things are\n after-effects, secondary accretions upon those phenomena of vital\n conversation with the unseen divine, of which I have shown you so\n many instances, renewing themselves \u003cspan lang=\"la\" class=\n \"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\"font-style: italic\"\u003ein\n sæcula sæculorum\u003c/span\u003e\u003c/span\u003e in the lives of humble private\n men.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for the\n metaphysical attributes of God! From the point of view of practical\n religion, the metaphysical monster which they offer to our worship is\n an absolutely worthless invention of the scholarly mind.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhat shall we now\n say of the attributes called moral? Pragmatically, they stand on an\n entirely different footing. They positively determine fear and hope\n and expectation, and are foundations for the saintly life. It needs\n but a glance at them to show how great is their significance.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eGod\u0027s holiness,\n for example: being holy, God can will nothing but the good. Being\n omnipotent, he can secure its triumph. Being omniscient, he can see\n us in the dark. Being just, he can punish us for what he sees. Being\n loving, he can pardon too. Being unalterable, we can count on him\n securely. These qualities enter into connection with our life, it is\n highly important that we should be informed concerning them. That\n God\u0027s purpose in creation should be the manifestation of his glory is\n also an attribute which has definite relations to our practical life.\n Among other things it has given a definite character to worship in\n all Christian countries. If dogmatic theology really does prove\n beyond dispute that a God with characters like these exists, she may\n well claim to give a solid basis to religious sentiment. But verily,\n how stands it with her arguments?\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page448\"\u003e[pg 448]\u003c/span\u003e\u003ca name=\"Pg448\" id=\"Pg448\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt stands with\n them as ill as with the arguments for his existence. Not only do\n post-Kantian idealists reject them root and branch, but it is a plain\n historic fact that they never have converted any one who has found in\n the moral complexion of the world, as he experienced it, reasons for\n doubting that a good God can have framed it. To prove God\u0027s goodness\n by the scholastic argument that there is no non-being in his essence\n would sound to such a witness simply silly.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNo! the book of\n Job went over this whole matter once for all and definitively.\n Ratiocination is a relatively superficial and unreal path to the\n deity: \u003cspan class=\"tei tei-q\"\u003e“I will lay mine hand upon my mouth; I\n have heard of Thee by the hearing of the ear, but now mine eye seeth\n Thee.”\u003c/span\u003e An intellect perplexed and baffled, yet a trustful\n sense of presence—such is the situation of the man who is sincere\n with himself and with the facts, but who remains religious\n still.\u003ca id=\"noteref_296\" name=\"noteref_296\" href=\n \"#note_296\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e296\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe must therefore,\n I think, bid a definitive good-by to dogmatic theology. In all\n sincerity our faith must do without that warrant. Modern idealism, I\n repeat, has said good-by to this theology forever. Can modern\n idealism give faith a better warrant, or must she still rely on her\n poor self for witness?\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe basis of\n modern idealism is Kant\u0027s doctrine of the \u003cspan class=\"tei tei-pb\"\n id=\"page449\"\u003e[pg 449]\u003c/span\u003e\u003ca name=\"Pg449\" id=\"Pg449\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e Transcendental Ego of Apperception. By this\n formidable term Kant merely meant the fact that the consciousness\n \u003cspan class=\"tei tei-q\"\u003e“I think them”\u003c/span\u003e must (potentially or\n actually) accompany all our objects. Former skeptics had said as\n much, but the \u003cspan class=\"tei tei-q\"\u003e“I”\u003c/span\u003e in question had\n remained for them identified with the personal individual. Kant\n abstracted and depersonalized it, and made it the most universal of\n all his categories, although for Kant himself the Transcendental Ego\n had no theological implications.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt was reserved\n for his successors to convert Kant\u0027s notion of \u003cspan lang=\"de\" class=\n \"tei tei-foreign\" xml:lang=\"de\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eBewusstsein überhaupt\u003c/span\u003e\u003c/span\u003e, or abstract\n consciousness, into an infinite concrete self-consciousness which is\n the soul of the world, and in which our sundry personal\n self-consciousnesses have their being. It would lead me into\n technicalities to show you even briefly how this transformation was\n in point of fact effected. Suffice it to say that in the Hegelian\n school, which to-day so deeply influences both British and American\n thinking, two principles have borne the brunt of the operation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe first of these\n principles is that the old logic of identity never gives us more than\n a post-mortem dissection of \u003cspan lang=\"la\" class=\"tei tei-foreign\"\n xml:lang=\"la\"\u003e\u003cspan style=\"font-style: italic\"\u003edisjecta\n membra\u003c/span\u003e\u003c/span\u003e, and that the fullness of life can be construed\n to thought only by recognizing that every object which our thought\n may propose to itself involves the notion of some other object which\n seems at first to negate the first one.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe second\n principle is that to be conscious of a negation is already virtually\n to be beyond it. The mere asking of a question or expression of a\n dissatisfaction proves that the answer or the satisfaction is already\n imminent; the finite, realized as such, is already the infinite\n \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ein posse\u003c/span\u003e\u003c/span\u003e.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eApplying these\n principles, we seem to get a propulsive force into our logic which\n the ordinary logic of a bare, \u003cspan class=\"tei tei-pb\" id=\n \"page450\"\u003e[pg 450]\u003c/span\u003e\u003ca name=\"Pg450\" id=\"Pg450\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e stark self-identity in each thing never attains\n to. The objects of our thought now \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eact\u003c/span\u003e\u003c/em\u003e\n within our thought, act as objects act when given in experience. They\n change and develop. They introduce something other than themselves\n along with them; and this other, at first only ideal or potential,\n presently proves itself also to be actual. It supersedes the thing at\n first supposed, and both verifies and corrects it, in developing the\n fullness of its meaning.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe program is\n excellent; the universe \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eis\u003c/span\u003e\u003c/em\u003e a place where things are followed\n by other things that both correct and fulfill them; and a logic which\n gave us something like this movement of fact would express truth far\n better than the traditional school-logic, which never gets of its own\n accord from anything to anything else, and registers only predictions\n and subsumptions, or static resemblances and differences. Nothing\n could be more unlike the methods of dogmatic theology than those of\n this new logic. Let me quote in illustration some passages from the\n Scottish transcendentalist whom I have already named.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHow are we to conceive,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003ePrincipal Caird writes,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eof the reality in which all intelligence\n rests?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eHe replies:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eTwo things may without difficulty be proved, viz.,\n that this reality is an absolute Spirit, and conversely that it is\n only in communion with this absolute Spirit or Intelligence that\n the finite Spirit can realize itself. It is absolute; for the\n faintest movement of human intelligence would be arrested, if it\n did not presuppose the absolute reality of intelligence, of thought\n itself. Doubt or denial themselves presuppose and indirectly affirm\n it. When I pronounce anything to be true, I pronounce it, indeed,\n to be relative to thought, but not to be relative to my thought, or\n to the thought of any other individual mind. From the existence of\n all individual minds as such I can abstract; I can think them away.\n But that which I cannot think away is thought or self-consciousness\n itself, in its independence\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page451\"\u003e[pg 451]\u003c/span\u003e\u003ca name=\"Pg451\" id=\"Pg451\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eand absoluteness,\n or, in other words, an Absolute Thought or\n Self-Consciousness.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere, you see,\n Principal Caird makes the transition which Kant did not make: he\n converts the omnipresence of consciousness in general as a condition\n of \u003cspan class=\"tei tei-q\"\u003e“truth”\u003c/span\u003e being anywhere possible,\n into an omnipresent universal consciousness, which he identifies with\n God in his concreteness. He next proceeds to use the principle that\n to acknowledge your limits is in essence to be beyond them; and makes\n the transition to the religious experience of individuals in the\n following words:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIf [Man] were only a creature of transient\n sensations and impulses, of an ever coming and going succession of\n intuitions, fancies, feelings, then nothing could ever have for him\n the character of objective truth or reality. But it is the\n prerogative of man\u0027s spiritual nature that he can yield himself up to\n a thought and will that are infinitely larger than his own. As a\n thinking, self-conscious being, indeed, he may be said, by his very\n nature, to live in the atmosphere of the Universal Life. As a\n thinking being, it is possible for me to suppress and quell in my\n consciousness every movement of self-assertion, every notion and\n opinion that is merely mine, every desire that belongs to me as this\n particular Self, and to become the pure medium of a thought that is\n universal—in one word, to live no more my own life, but let my\n consciousness be possessed and suffused by the Infinite and Eternal\n life of spirit. And yet it is just in this renunciation of self that\n I truly gain myself, or realize the highest possibilities of my own\n nature. For whilst in one sense we give up self to live the universal\n and absolute life of reason, yet that to which we thus surrender\n ourselves is in reality our truer self. The life of absolute reason\n is not a life that is foreign to us.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNevertheless,\n Principal Caird goes on to say, so far as we are able outwardly to\n realize this doctrine, the balm it offers remains incomplete.\n Whatever we may be \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\n \"la\"\u003e\u003cspan style=\"font-style: italic\"\u003ein posse\u003c/span\u003e\u003c/span\u003e, the\n very best of us \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\n \"la\"\u003e\u003cspan style=\"font-style: italic\"\u003ein actu\u003c/span\u003e\u003c/span\u003e falls\n very short of \u003cspan class=\"tei tei-pb\" id=\"page452\"\u003e[pg\n 452]\u003c/span\u003e\u003ca name=\"Pg452\" id=\"Pg452\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n being absolutely divine. Social morality, love, and self-sacrifice\n even, merge our Self only in some other finite self or selves. They\n do not quite identify it with the Infinite. Man\u0027s ideal destiny,\n infinite in abstract logic, might thus seem in practice forever\n unrealizable.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIs there, then,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eour\n author continues,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eno solution of\n the contradiction between the ideal and the actual? We answer, There\n is such a solution, but in order to reach it we are carried beyond\n the sphere of morality into that of religion. It may be said to be\n the essential characteristic of religion as contrasted with morality,\n that it changes aspiration into fruition, anticipation into\n realization; that instead of leaving man in the interminable pursuit\n of a vanishing ideal, it makes him the actual partaker of a divine or\n infinite life. Whether we view religion from the human side or the\n divine—as the surrender of the soul to God, or as the life of God in\n the soul—in either aspect it is of its very essence that the Infinite\n has ceased to be a far-off vision, and has become a present reality.\n The very first pulsation of the spiritual life, when we rightly\n apprehend its significance, is the indication that the division\n between the Spirit and its object has vanished, that the ideal has\n become real, that the finite has reached its goal and become suffused\n with the presence and life of the Infinite.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOneness of mind and will with the divine mind and\n will is not the future hope and aim of religion, but its very\n beginning and birth in the soul. To enter on the religious life is\n to terminate the struggle. In that act which constitutes the\n beginning of the religious life—call it faith, or trust, or\n self-surrender, or by whatever name you will—there is involved the\n identification of the finite with a life which is eternally\n realized. It is true indeed that the religious life is progressive;\n but understood in the light of the foregoing idea, religious\n progress is not progress\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003etowards\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e,\n but\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewithin\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003ethe sphere of the Infinite. It is not\n the vain attempt by endless finite additions or increments to\n become possessed of infinite wealth, but it is the endeavor, by the\n constant exercise of spiritual activity, to appropriate that\n infinite inheritance of which we are already in\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page453\"\u003e[pg 453]\u003c/span\u003e\u003ca name=\"Pg453\" id=\"Pg453\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003epossession.\n The whole future of the religious life is given in its beginning,\n but it is given implicitly. The position of the man who has entered\n on the religious life is that evil, error, imperfection, do not\n really belong to him: they are excrescences which have no organic\n relation to his true nature: they are already virtually, as they\n will be actually, suppressed and annulled, and in the very process\n of being annulled they become the means of spiritual progress.\n Though he is not exempt from temptation and conflict, [yet] in that\n inner sphere in which his true life lies, the struggle is over, the\n victory already achieved. It is not a finite but an infinite life\n which the spirit lives. Every pulse-beat of its [existence] is the\n expression and realization of the life of God.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_297\" name=\n \"noteref_297\" href=\"#note_297\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e297\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYou will readily\n admit that no description of the phenomena of the religious\n consciousness could be better than these words of your lamented\n preacher and philosopher. They reproduce the very rapture of those\n crises of conversion of which we have been hearing; they utter what\n the mystic felt but was unable to communicate; and the saint, in\n hearing them, recognizes his own experience. It is indeed gratifying\n to find the content of religion reported so unanimously. But when all\n is said and done, has Principal Caird—and I only use him as an\n example of that whole mode of thinking—transcended the sphere of\n feeling and of the direct experience of the individual, and laid the\n foundations of religion in impartial reason? Has he made religion\n universal by coercive reasoning, transformed it from a private faith\n into a public certainty? Has he rescued its affirmations from\n obscurity and mystery?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI believe that he\n has done nothing of the kind, but that he has simply reaffirmed the\n individual\u0027s experiences in a more generalized vocabulary. And again,\n I can be \u003cspan class=\"tei tei-pb\" id=\"page454\"\u003e[pg\n 454]\u003c/span\u003e\u003ca name=\"Pg454\" id=\"Pg454\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n excused from proving technically that the transcendentalist\n reasonings fail to make religion universal, for I can point to the\n plain fact that a majority of scholars, even religiously disposed\n ones, stubbornly refuse to treat them as convincing. The whole of\n Germany, one may say, has positively rejected the Hegelian\n argumentation. As for Scotland, I need only mention Professor\n Fraser\u0027s and Professor Pringle-Pattison\u0027s memorable criticisms, with\n which so many of you are familiar.\u003ca id=\"noteref_298\" name=\n \"noteref_298\" href=\"#note_298\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e298\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Once\n more, I ask, if transcendental idealism were as objectively and\n absolutely rational as it pretends to be, could it possibly fail so\n egregiously to be persuasive?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhat religion\n reports, you must remember, always purports to be a fact of\n experience: the divine is actually present, religion says, and\n between it and ourselves relations of give and take are actual. If\n definite perceptions of fact like this cannot stand upon their own\n feet, \u003cspan class=\"tei tei-pb\" id=\"page455\"\u003e[pg 455]\u003c/span\u003e\u003ca name=\n \"Pg455\" id=\"Pg455\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e surely abstract\n reasoning cannot give them the support they are in need of.\n Conceptual processes can class facts, define them, interpret them;\n but they do not produce them, nor can they reproduce their\n individuality. There is always a \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eplus\u003c/span\u003e\u003c/em\u003e, a\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethisness\u003c/span\u003e\u003c/em\u003e, which feeling alone can\n answer for. Philosophy in this sphere is thus a secondary function,\n unable to warrant faith\u0027s veracity, and so I revert to the thesis\n which I announced at the beginning of this lecture.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn all sad\n sincerity I think we must conclude that the attempt to demonstrate by\n purely intellectual processes the truth of the deliverances of direct\n religious experience is absolutely hopeless.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt would be unfair\n to philosophy, however, to leave her under this negative sentence.\n Let me close, then, by briefly enumerating what she \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e do\n for religion. If she will abandon metaphysics and deduction for\n criticism and induction, and frankly transform herself from theology\n into science of religions, she can make herself enormously\n useful.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe spontaneous\n intellect of man always defines the divine which it feels in ways\n that harmonize with its temporary intellectual prepossessions.\n Philosophy can by comparison eliminate the local and the accidental\n from these definitions. Both from dogma and from worship she can\n remove historic incrustations. By confronting the spontaneous\n religious constructions with the results of natural science,\n philosophy can also eliminate doctrines that are now known to be\n scientifically absurd or incongruous.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSifting out in\n this way unworthy formulations, she can leave a residuum of\n conceptions that at least are possible. With these she can deal as\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehypotheses\u003c/span\u003e\u003c/em\u003e, testing them in\n \u003cspan class=\"tei tei-pb\" id=\"page456\"\u003e[pg 456]\u003c/span\u003e\u003ca name=\"Pg456\"\n id=\"Pg456\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e all the manners, whether\n negative or positive, by which hypotheses are ever tested. She can\n reduce their number, as some are found more open to objection. She\n can perhaps become the champion of one which she picks out as being\n the most closely verified or verifiable. She can refine upon the\n definition of this hypothesis, distinguishing between what is\n innocent over-belief and symbolism in the expression of it, and what\n is to be literally taken. As a result, she can offer mediation\n between different believers, and help to bring about consensus of\n opinion. She can do this the more successfully, the better she\n discriminates the common and essential from the individual and local\n elements of the religious beliefs which she compares.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI do not see why a\n critical Science of Religions of this sort might not eventually\n command as general a public adhesion as is commanded by a physical\n science. Even the personally non-religious might accept its\n conclusions on trust, much as blind persons now accept the facts of\n optics—it might appear as foolish to refuse them. Yet as the science\n of optics has to be fed in the first instance, and continually\n verified later, by facts experienced by seeing persons; so the\n science of religions would depend for its original material on facts\n of personal experience, and would have to square itself with personal\n experience through all its critical reconstructions. It could never\n get away from concrete life, or work in a conceptual vacuum. It would\n forever have to confess, as every science confesses, that the\n subtlety of nature flies beyond it, and that its formulas are but\n approximations. Philosophy lives in words, but truth and fact well up\n into our lives in ways that exceed verbal formulation. There is in\n the living act of perception always something that glimmers and\n twinkles and will not be caught, and for which reflection\n \u003cspan class=\"tei tei-pb\" id=\"page457\"\u003e[pg 457]\u003c/span\u003e\u003ca name=\"Pg457\"\n id=\"Pg457\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e comes too late. No one knows\n this as well as the philosopher. He must fire his volley of new\n vocables out of his conceptual shotgun, for his profession condemns\n him to this industry, but he secretly knows the hollowness and\n irrelevancy. His formulas are like stereoscopic or kinetoscopic\n photographs seen outside the instrument; they lack the depth, the\n motion, the vitality. In the religious sphere, in particular, belief\n that formulas are true can never wholly take the place of personal\n experience.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn my next lecture\n I will try to complete my rough description of religious experience;\n and in the lecture after that, which is the last one, I will try my\n own hand at formulating conceptually the truth to which it is a\n witness.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page458\"\u003e[pg 458]\u003c/span\u003e\u003ca name=\n \"Pg458\" id=\"Pg458\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ca name=\"toc27\" id=\"toc27\"\u003e\u003c/a\u003e \u003ca name=\"pdf28\" id=\"pdf28\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-bottom: 3.46em; margin-top: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture XIX. Other\n Characteristics.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe have wound our\n way back, after our excursion through mysticism and philosophy, to\n where we were before: the uses of religion, its uses to the\n individual who has it, and the uses of the individual himself to the\n world, are the best arguments that truth is in it. We return to the\n empirical philosophy: the true is what works well, even though the\n qualification \u003cspan class=\"tei tei-q\"\u003e“on the whole”\u003c/span\u003e may\n always have to be added. In this lecture we must revert to\n description again, and finish our picture of the religious\n consciousness by a word about some of its other characteristic\n elements. Then, in a final lecture, we shall be free to make a\n general review and draw our independent conclusions.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe first point I\n will speak of is the part which the æsthetic life plays in\n determining one\u0027s choice of a religion. Men, I said awhile ago,\n involuntarily intellectualize their religious experience. They need\n formulas, just as they need fellowship in worship. I spoke,\n therefore, too contemptuously of the pragmatic uselessness of the\n famous scholastic list of attributes of the deity, for they have one\n use which I neglected to consider. The eloquent passage in which\n Newman enumerates them\u003ca id=\"noteref_299\" name=\"noteref_299\" href=\n \"#note_299\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e299\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e puts us\n on the track of it. Intoning them as he would intone a cathedral\n service, he shows how high is their æsthetic value. It enriches our\n bare piety to carry these exalted and mysterious verbal additions\n just as it enriches \u003cspan class=\"tei tei-pb\" id=\"page459\"\u003e[pg\n 459]\u003c/span\u003e\u003ca name=\"Pg459\" id=\"Pg459\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e a\n church to have an organ and old brasses, marbles and frescoes and\n stained windows. Epithets lend an atmosphere and overtones to our\n devotion. They are like a hymn of praise and service of glory, and\n may sound the more sublime for being incomprehensible. Minds like\n Newman\u0027s\u003ca id=\"noteref_300\" name=\"noteref_300\" href=\n \"#note_300\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e300\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e grow as\n jealous of their credit as heathen priests are of that of the jewelry\n and ornaments that blaze upon their idols.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAmong the\n buildings-out of religion which the mind spontaneously indulges in,\n the æsthetic motive must never be forgotten. I promised to say\n nothing of ecclesiastical systems in these lectures. I may be\n allowed, however, to put in a word at this point on the way in which\n their satisfaction of certain æsthetic needs contributes to their\n hold on human nature. Although some persons aim most at intellectual\n purity and simplification, for others \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003erichness\u003c/span\u003e\u003c/em\u003e\n is the supreme imaginative requirement.\u003ca id=\"noteref_301\" name=\n \"noteref_301\" href=\"#note_301\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e301\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e When\n one\u0027s mind is strongly of this type, an individual religion will\n hardly serve the purpose. The inner need is rather \u003cspan class=\n \"tei tei-pb\" id=\"page460\"\u003e[pg 460]\u003c/span\u003e\u003ca name=\"Pg460\" id=\"Pg460\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e of something institutional and complex,\n majestic in the hierarchic interrelatedness of its parts, with\n authority descending from stage to stage, and at every stage objects\n for adjectives of mystery and splendor, derived in the last resort\n from the Godhead who is the fountain and culmination of the system.\n One feels then as if in presence of some vast incrusted work of\n jewelry or architecture; one hears the multitudinous liturgical\n appeal; one gets the honorific vibration coming from every quarter.\n Compared with such a noble complexity, in which ascending and\n descending movements seem in no way to jar upon stability, in which\n no single item, however humble, is insignificant, because so many\n august institutions hold it in its place, how flat does evangelical\n Protestantism appear, how bare the atmosphere of those isolated\n religious lives whose boast it is that \u003cspan class=\"tei tei-q\"\u003e“man\n in the bush with God may meet.”\u003c/span\u003e\u003ca id=\"noteref_302\" name=\n \"noteref_302\" href=\"#note_302\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e302\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e What a\n pulverization and leveling of what a gloriously piled-up structure!\n To an imagination used to the perspectives of dignity and glory, the\n naked gospel scheme seems to offer an almshouse for a palace.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is much like\n the patriotic sentiment of those brought up in ancient empires. How\n many emotions must be frustrated of their object, when one gives up\n the titles of dignity, the crimson lights and blare of brass, the\n gold embroidery, the plumed troops, the fear and trembling, and puts\n up with a president in a black coat who shakes hands with you, and\n comes, it may be, from a \u003cspan class=\"tei tei-q\"\u003e“home”\u003c/span\u003e upon a\n veldt or prairie with one sitting-room and a Bible on its\n centre-table. It pauperizes the monarchical imagination!\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe strength of\n these æsthetic sentiments makes it \u003cspan class=\"tei tei-pb\" id=\n \"page461\"\u003e[pg 461]\u003c/span\u003e\u003ca name=\"Pg461\" id=\"Pg461\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e rigorously impossible, it seems to me, that\n Protestantism, however superior in spiritual profundity it may be to\n Catholicism, should at the present day succeed in making many\n converts from the more venerable ecclesiasticism. The latter offers a\n so much richer pasturage and shade to the fancy, has so many cells\n with so many different kinds of honey, is so indulgent in its\n multiform appeals to human nature, that Protestantism will always\n show to Catholic eyes the almshouse physiognomy. The bitter\n negativity of it is to the Catholic mind incomprehensible. To\n intellectual Catholics many of the antiquated beliefs and practices\n to which the Church gives countenance are, if taken literally, as\n childish as they are to Protestants. But they are childish in the\n pleasing sense of \u003cspan class=\"tei tei-q\"\u003e“childlike”\u003c/span\u003e—innocent\n and amiable, and worthy to be smiled on in consideration of the\n undeveloped condition of the dear people\u0027s intellects. To the\n Protestant, on the contrary, they are childish in the sense of being\n idiotic falsehoods. He must stamp out their delicate and lovable\n redundancy, leaving the Catholic to shudder at his literalness. He\n appears to the latter as morose as if he were some hard-eyed, numb,\n monotonous kind of reptile. The two will never understand each\n other—their centres of emotional energy are too different. Rigorous\n truth and human nature\u0027s intricacies are always in need of a mutual\n interpreter.\u003ca id=\"noteref_303\" name=\"noteref_303\" href=\n \"#note_303\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e303\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e So much\n for the æsthetic diversities in the religious\n consciousness.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page462\"\u003e[pg\n 462]\u003c/span\u003e\u003ca name=\"Pg462\" id=\"Pg462\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn most books on\n religion, three things are represented as its most essential\n elements. These are Sacrifice, Confession, and Prayer. I must say a\n word in turn of each of these elements, though briefly. First of\n Sacrifice.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSacrifices to gods\n are omnipresent in primeval worship; but, as cults have grown\n refined, burnt offerings and the blood of he-goats have been\n superseded by sacrifices more spiritual in their nature. Judaism,\n Islam, and Buddhism get along without ritual sacrifice; so does\n Christianity, save in so far as the notion is preserved in\n transfigured form in the mystery of Christ\u0027s atonement. These\n religions substitute offerings of the heart, renunciations of the\n inner self, for all those vain oblations. In the ascetic practices\n which Islam, Buddhism, and the older Christianity encourage we see\n how indestructible is the idea that sacrifice of some sort is a\n religious exercise. In lecturing on asceticism I spoke of its\n significance as symbolic of the sacrifices which life, whenever it is\n taken strenuously, calls for.\u003ca id=\"noteref_304\" name=\"noteref_304\"\n href=\"#note_304\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e304\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But, as\n I said my say about those, and as these lectures expressly avoid\n earlier religious usages and questions of derivation, I will pass\n from the subject of Sacrifice altogether and turn to that of\n Confession.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn regard to\n Confession I will also be most brief, saying my word about it\n psychologically, not historically. Not nearly as widespread as\n sacrifice, it corresponds to a more inward and moral stage of\n sentiment. It is part of the general system of purgation and\n cleansing which one feels one\u0027s self in need of, in order to be in\n right relations to one\u0027s deity. For him who confesses, shams are over\n and realities have begun; he has exteriorized his rottenness. If he\n has not actually got rid of it, he at least \u003cspan class=\"tei tei-pb\"\n id=\"page463\"\u003e[pg 463]\u003c/span\u003e\u003ca name=\"Pg463\" id=\"Pg463\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e no longer smears it over with a hypocritical\n show of virtue—he lives at least upon a basis of veracity. The\n complete decay of the practice of confession in Anglo-Saxon\n communities is a little hard to account for. Reaction against popery\n is of course the historic explanation, for in popery confession went\n with penances and absolution, and other inadmissible practices. But\n on the side of the sinner himself it seems as if the need ought to\n have been too great to accept so summary a refusal of its\n satisfaction. One would think that in more men the shell of secrecy\n would have had to open, the pent-in abscess to burst and gain relief,\n even though the ear that heard the confession were unworthy. The\n Catholic church, for obvious utilitarian reasons, has substituted\n auricular confession to one priest for the more radical act of public\n confession. We English-speaking Protestants, in the general\n self-reliance and unsociability of our nature, seem to find it enough\n if we take God alone into our confidence.\u003ca id=\"noteref_305\" name=\n \"noteref_305\" href=\"#note_305\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e305\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next topic on\n which I must comment is Prayer,—and this time it must be less\n briefly. We have heard much talk of late against prayer, especially\n against prayers for better weather and for the recovery of sick\n people. As regards prayers for the sick, if any medical fact can be\n considered to stand firm, it is that in certain environments prayer\n may contribute to recovery, and should be encouraged as a therapeutic\n measure. Being a normal factor of moral health in the person, its\n omission would be deleterious. The case of the weather is different.\n Notwithstanding the recency of the opposite belief,\u003ca id=\n \"noteref_306\" name=\"noteref_306\" href=\"#note_306\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e306\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page464\"\u003e[pg 464]\u003c/span\u003e\u003ca name=\"Pg464\"\n id=\"Pg464\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e every one now knows that\n droughts and storms follow from physical antecedents, and that moral\n appeals cannot avert them. But petitional prayer is only one\n department of prayer; and if we take the word in the wider sense as\n meaning every kind of inward communion or conversation with the power\n recognized as divine, we can easily see that scientific criticism\n leaves it untouched.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePrayer in this\n wide sense is the very soul and essence of religion. \u003cspan class=\n \"tei tei-q\"\u003e“Religion,”\u003c/span\u003e says a liberal French theologian,\n \u003cspan class=\"tei tei-q\"\u003e“is an intercourse, a conscious and voluntary\n relation, entered into by a soul in distress with the mysterious\n power upon which it feels itself to depend, and upon which its fate\n is contingent. This intercourse with God is realized by prayer.\n Prayer is religion in act; that is, prayer is real religion. It is\n prayer that distinguishes the religious phenomenon from such similar\n or neighboring phenomena as purely moral or æsthetic sentiment.\n Religion is nothing if it be not the vital act by which the entire\n mind seeks to save itself by clinging to the principle from which it\n draws its life. This act is prayer, by which term I understand no\n vain exercise of words, no mere repetition of certain sacred formulæ,\n but the very movement itself of the soul, putting itself in a\n personal relation of contact with the mysterious power of which it\n feels the presence,—it may be even before it has a name by which to\n call it. Wherever this interior prayer is lacking, there is no\n religion; wherever, on the other hand, this prayer rises and stirs\n the soul, even in the absence of forms or of doctrines, we have\n living religion. One sees from this why \u003cspan class=\n \"tei tei-q\"\u003e‘natural religion,’\u003c/span\u003e so-called, \u003cspan class=\n \"tei tei-pb\" id=\"page465\"\u003e[pg 465]\u003c/span\u003e\u003ca name=\"Pg465\" id=\"Pg465\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e is not properly a religion. It cuts man\n off from prayer. It leaves him and God in mutual remoteness, with no\n intimate commerce, no interior dialogue, no interchange, no action of\n God in man, no return of man to God. At bottom this pretended\n religion is only a philosophy. Born at epochs of rationalism, of\n critical investigations, it never was anything but an abstraction. An\n artificial and dead creation, it reveals to its examiner hardly one\n of the characters proper to religion.”\u003c/span\u003e\u003ca id=\"noteref_307\"\n name=\"noteref_307\" href=\"#note_307\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e307\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt seems to me\n that the entire series of our lectures proves the truth of M.\n Sabatier\u0027s contention. The religious phenomenon, studied as an inner\n fact, and apart from ecclesiastical or theological complications, has\n shown itself to consist everywhere, and at all its stages, in the\n consciousness which individuals have of an intercourse between\n themselves and higher powers with which they feel themselves to be\n related. This intercourse is realized at the time as being both\n active and mutual. If it be not effective; if it be not a give and\n take relation; if nothing be really transacted while it lasts; if the\n world is in no whit different for its having taken place; then\n prayer, taken in this wide meaning of a sense that \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esomething is\n transacting\u003c/span\u003e\u003c/em\u003e, is of course a feeling of what is illusory,\n and religion must on the whole be classed, not simply as containing\n elements of delusion,—these undoubtedly everywhere exist,—but as\n being rooted in delusion altogether, just as materialists and\n atheists have always said it was. At most there might remain, when\n the direct experiences of prayer were ruled out as false witnesses,\n some inferential belief that the whole order of existence must have a\n divine cause. But this way of contemplating nature, pleasing as it\n would doubtless be \u003cspan class=\"tei tei-pb\" id=\"page466\"\u003e[pg\n 466]\u003c/span\u003e\u003ca name=\"Pg466\" id=\"Pg466\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e to\n persons of a pious taste, would leave to them but the spectators\u0027\n part at a play, whereas in experimental religion and the prayerful\n life, we seem ourselves to be actors, and not in a play, but in a\n very serious reality.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe genuineness of\n religion is thus indissolubly bound up with the question whether the\n prayerful consciousness be or be not deceitful. The conviction that\n something is genuinely transacted in this consciousness is the very\n core of living religion. As to what is transacted, great differences\n of opinion have prevailed. The unseen powers have been supposed, and\n are yet supposed, to do things which no enlightened man can nowadays\n believe in. It may well prove that the sphere of influence in prayer\n is subjective exclusively, and that what is immediately changed is\n only the mind of the praying person. But however our opinion of\n prayer\u0027s effects may come to be limited by criticism, religion, in\n the vital sense in which these lectures study it, must stand or fall\n by the persuasion that effects of some sort genuinely do occur.\n Through prayer, religion insists, things which cannot be realized in\n any other manner come about: energy which but for prayer would be\n bound is by prayer set free and operates in some part, be it\n objective or subjective, of the world of facts.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis postulate is\n strikingly expressed in a letter written by the late Frederic W. H.\n Myers to a friend, who allows me to quote from it. It shows how\n independent the prayer-instinct is of usual doctrinal complications.\n Mr. Myers writes:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI am glad that you have asked me about prayer,\n because I have rather strong ideas on the subject. First consider\n what are the facts. There exists around us a spiritual universe, and\n that universe is in actual relation with the material. From the\n spiritual universe comes the energy which maintains the\n material;\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\"page467\"\u003e[pg\n 467]\u003c/span\u003e\u003ca name=\"Pg467\" id=\"Pg467\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ethe energy which\n makes the life of each individual spirit. Our spirits are supported\n by a perpetual indrawal of this energy, and the vigor of that\n indrawal is perpetually changing, much as the vigor of our absorption\n of material nutriment changes from hour to hour.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI call these\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003efacts\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003ebecause I think that some scheme of this kind is\n the only one consistent with our actual evidence; too complex to\n summarize here. How, then, should we\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eact\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eon these facts? Plainly we must endeavor to draw\n in as much spiritual life as possible, and we must place our minds\n in any attitude which experience shows to be favorable to such\n indrawal.\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ePrayer\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003eis the general name for that attitude\n of open and earnest expectancy. If we then ask to\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewhom\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eto pray, the answer (strangely enough) must be\n that\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethat\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003edoes not much matter. The prayer is not indeed a\n purely subjective thing;—it means a real increase in intensity of\n absorption of spiritual power or grace;—but we do not know enough\n of what takes place in the spiritual world to know how the prayer\n operates;—\u003c/span\u003e\u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewho\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003eis cognizant of it, or through what channel the\n grace is given. Better let children pray to Christ, who is at any\n rate the highest individual spirit of whom we have any knowledge.\n But it would be rash to say that Christ himself\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ehears\n us\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e; while to say\n that\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eGod\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ehears us is merely to restate the first\n principle,—that grace flows in from the infinite spiritual\n world.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet us reserve the\n question of the truth or falsehood of the belief that power is\n absorbed until the next lecture, when our dogmatic conclusions, if we\n have any, must be reached. Let this lecture still confine itself to\n the description of phenomena; and as a concrete example of an extreme\n sort, of the way in which the prayerful life may still be led, let me\n take a case with which most of you must be acquainted, that of George\n Müller of Bristol, who died in 1898. Müller\u0027s prayers were of the\n crassest petitional order. Early in life he resolved on taking\n certain Bible promises in literal sincerity, and on letting himself\n be fed, not by his own worldly foresight, \u003cspan class=\"tei tei-pb\"\n id=\"page468\"\u003e[pg 468]\u003c/span\u003e\u003ca name=\"Pg468\" id=\"Pg468\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e but by the Lord\u0027s hand. He had an\n extraordinarily active and successful career, among the fruits of\n which were the distribution of over two million copies of the\n Scripture text, in different languages; the equipment of several\n hundred missionaries; the circulation of more than a hundred and\n eleven million of scriptural books, pamphlets, and tracts; the\n building of five large orphanages, and the keeping and educating of\n thousands of orphans; finally, the establishment of schools in which\n over a hundred and twenty-one thousand youthful and adult pupils were\n taught. In the course of this work Mr. Müller received and\n administered nearly a million and a half of pounds sterling, and\n traveled over two hundred thousand miles of sea and land.\u003ca id=\n \"noteref_308\" name=\"noteref_308\" href=\"#note_308\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e308\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e During\n the sixty-eight years of his ministry, he never owned any property\n except his clothes and furniture, and cash in hand; and he left, at\n the age of eighty-six, an estate worth only a hundred and sixty\n pounds.\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHis method was to let his general wants be publicly\n known, but not to acquaint other people with the details of his\n temporary necessities. For the relief of the latter, he prayed\n directly to the Lord, believing that sooner or later prayers are\n always answered if one have trust enough.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen I lose such a thing as a\n key,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003ehe writes,\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eI ask the Lord to direct me to it, and I look for\n an answer to my prayer; when a person with whom I have made an\n appointment does not come, according to the fixed time, and I begin\n to be inconvenienced by it, I ask the Lord to be pleased to hasten\n him to me, and I look for an answer; when I do not understand a\n passage of the word of God, I lift up my heart to the Lord that he\n would be pleased by his Holy Spirit to instruct me, and I expect to\n be taught, though I do not fix the time when, and the manner how it\n should be; when I am going to minister in the Word, I seek help\n from the Lord, and … am not cast down, but of good cheer because\n I look for his assistance.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\n \"page469\"\u003e[pg 469]\u003c/span\u003e\u003ca name=\"Pg469\" id=\"Pg469\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMüller\u0027s custom was to never run up bills, not\n even for a week.\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eAs the Lord\n deals out to us by the day, … the week\u0027s payment might become due\n and we have no money to meet it; and thus those with whom we deal\n might be inconvenienced by us, and we be found acting against the\n commandment of the Lord:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOwe no man anything.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eFrom\n this day and henceforward whilst the Lord gives to us our supplies\n by the day, we purpose to pay at once for every article as it is\n purchased, and never to buy anything except we can pay for it at\n once, however much it may seem to be needed, and however much those\n with whom we deal may wish to be paid only by the\n week.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe articles needed of which Müller speaks were\n the food, fuel, etc., of his orphanages. Somehow, near as they\n often come to going without a meal, they hardly ever seem actually\n to have done so.\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eGreater and\n more manifest nearness of the Lord\u0027s presence I have never had than\n when after breakfast there were no means for dinner for more than a\n hundred persons; or when after dinner there were no means for the\n tea, and yet the Lord provided the tea; and all this without one\n single human being having been informed about our need…. Through\n Grace my mind is so fully assured of the faithfulness of the Lord,\n that in the midst of the greatest need, I am enabled in peace to go\n about my other work. Indeed, did not the Lord give me this, which\n is the result of trusting in him, I should scarcely be able to work\n at all; for it is now comparatively a rare thing that a day comes\n when I am not in need for one or another part of the\n work.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_309\" name=\"noteref_309\" href=\"#note_309\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e309\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIn building his orphanages simply by prayer and\n faith, Müller affirms that his prime motive was\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eto have something to point to as a visible proof\n that our God and Father is the same faithful God that he ever\n was,—as willing as ever to prove himself the living God, in our day\n as formerly, to all that put their trust in him.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_310\" name=\n \"noteref_310\" href=\"#note_310\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e310\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n \u003cspan style=\"font-size: 90%\"\u003eFor this reason he refused to borrow\n money for any of his enterprises.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHow does it work\u003c/span\u003e \u003cspan class=\"tei tei-pb\"\n id=\"page470\"\u003e[pg 470]\u003c/span\u003e\u003ca name=\"Pg470\" id=\"Pg470\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003ewhen we thus\n anticipate God by going our own way? We certainly weaken faith\n instead of increasing it; and each time we work thus a deliverance\n of our own we find it more and more difficult to trust in God, till\n at last we give way entirely to our natural fallen reason and\n unbelief prevails. How different if one is enabled to wait God\u0027s\n own time, and to look alone to him for help and deliverance! When\n at last help comes, after many seasons of prayer it may be, how\n sweet it is, and what a present recompense! Dear Christian reader,\n if you have never walked in this path of obedience before, do so\n now, and you will then know experimentally the sweetness of the joy\n which results from it.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_311\" name=\n \"noteref_311\" href=\"#note_311\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e311\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWhen the supplies came in but slowly, Müller\n always considered that this was for the trial of his faith and\n patience. When his faith and patience had been sufficiently tried,\n the Lord would send more means.\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAnd thus it has proved,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—I\n quote from his diary,—\u003c/span\u003e\u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003efor to-day\n was given me the sum of 2050 pounds, of which 2000 are for the\n building fund [of a certain house], and 50 for present necessities.\n It is impossible to describe my joy in God when I received this\n donation. I was neither excited nor surprised; for I\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003elook out\u003c/span\u003e\u003c/em\u003e\n \u003cspan style=\"font-size: 90%\"\u003efor answers to my prayers.\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eI believe that God hears\n me.\u003c/span\u003e\u003c/em\u003e \u003cspan style=\"font-size: 90%\"\u003eYet my heart was so\n full of joy that I could only\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003esit\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003ebefore God, and admire him, like David in 2 Samuel\n vii. At last I cast myself flat down upon my face and burst forth\n in thanksgiving to God and in surrendering my heart afresh to him\n for his blessed service.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_312\" name=\n \"noteref_312\" href=\"#note_312\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e312\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eGeorge Müller\u0027s is\n a case extreme in every respect, and in no respect more so than in\n the extraordinary narrowness of the man\u0027s intellectual horizon. His\n God was, as he often said, his business partner. He seems to have\n been for Müller little more than a sort of supernatural clergyman\n interested in the congregation of tradesmen and others in Bristol who\n were his saints, and in the orphanages and other enterprises, but\n unpossessed of \u003cspan class=\"tei tei-pb\" id=\"page471\"\u003e[pg\n 471]\u003c/span\u003e\u003ca name=\"Pg471\" id=\"Pg471\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e any\n of those vaster and wilder and more ideal attributes with which the\n human imagination elsewhere has invested him. Müller, in short, was\n absolutely unphilosophical. His intensely private and practical\n conception of his relations with the Deity continued the traditions\n of the most primitive human thought.\u003ca id=\"noteref_313\" name=\n \"noteref_313\" href=\"#note_313\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e313\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e When we\n compare a mind like his with such a mind as, for example, Emerson\u0027s\n or Phillips Brooks\u0027s, we see the range which the religions\n consciousness covers.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThere is an\n immense literature relating to answers to petitional prayer. The\n evangelical journals are filled \u003cspan class=\"tei tei-pb\" id=\n \"page472\"\u003e[pg 472]\u003c/span\u003e\u003ca name=\"Pg472\" id=\"Pg472\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e with such answers, and books are devoted to the\n subject,\u003ca id=\"noteref_314\" name=\"noteref_314\" href=\n \"#note_314\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e314\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e but for\n us Müller\u0027s case will suffice.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA less sturdy\n beggar-like fashion of leading the prayerful life is followed by\n innumerable other Christians. Persistence in leaning on the Almighty\n for support and guidance will, such persons say, bring with it\n proofs, palpable but much more subtle, of his presence and active\n influence. The following description of a \u003cspan class=\n \"tei tei-q\"\u003e“led”\u003c/span\u003e life, by a German writer whom I have already\n quoted, would no doubt appear to countless Christians in every\n country as if transcribed from their own personal experience. One\n finds in this guided sort of life, says Dr. Hilty,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThat books and words (and sometimes people) come to\n one\u0027s cognizance just at the very moment in which one needs them;\n that one glides over great dangers as if with shut eyes, remaining\n ignorant of what would have terrified one or led one astray, until\n the peril is past—this being especially the case with temptations to\n vanity and sensuality; that paths on which one ought not to wander\n are, as it were, hedged off with thorns; but that on the other side\n great obstacles are suddenly removed; that when the time has come for\n something, one suddenly receives a courage that formerly failed, or\n perceives the root of a matter that until then was concealed, or\n discovers thoughts, talents, yea, even pieces of knowledge and\n insight, in one\u0027s self, of which it is impossible to say whence they\n come; finally, that persons help us or decline to help us, favor us\n or refuse us, as if they had to do so against their will, so that\n often those indifferent or even unfriendly to us yield us the\n greatest service and furtherance. (God takes often their worldly\n goods, from those whom he leads, at just the right\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page473\"\u003e[pg 473]\u003c/span\u003e\u003ca name=\n \"Pg473\" id=\"Pg473\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003emoment, when they threaten to impede the effort\n after higher interests.)\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eBesides all this, other noteworthy things come to\n pass, of which it is not easy to give account. There is no doubt\n whatever that now one walks continually through\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eopen doors\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eand\n on the easiest roads, with as little care and trouble as it is\n possible to imagine.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eFurthermore one finds one\u0027s self settling one\u0027s\n affairs neither too early nor too late, whereas they were wont to\n be spoiled by untimeliness, even when the preparations had been\n well laid. In addition to this, one does them with perfect\n tranquillity of mind, almost as if they were matters of no\n consequence, like errands done by us for another person, in which\n case we usually act more calmly than when we act in our own\n concerns. Again, one finds that one can\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewait\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003efor everything patiently, and that is one of\n life\u0027s great arts. One finds also that each thing comes duly, one\n thing after the other, so that one gains time to make one\u0027s footing\n sure before advancing farther. And then everything occurs to us at\n the right moment, just what we ought to do, etc., and often in a\n very striking way, just as if a third person were keeping watch\n over those things which we are in easy danger of\n forgetting.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOften, too, persons are sent to us at the right\n time, to offer or ask for what is needed, and what we should never\n have had the courage or resolution to undertake of our own\n accord.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThrough all these experiences one finds that one\n is kindly and tolerant of other people, even of such as are\n repulsive, negligent, or ill-willed, for they also are instruments\n of good in God\u0027s hand, and often most efficient ones. Without these\n thoughts it would be hard for even the best of us always to keep\n our equanimity. But with the consciousness of divine guidance, one\n sees many a thing in life quite differently from what would\n otherwise be possible.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eAll these are things that every human being\u003c/span\u003e\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003eknows\u003c/span\u003e\u003c/em\u003e\u003cspan style=\n \"font-size: 90%\"\u003e, who has had experience of them; and of which the\n most speaking examples could be brought forward. The highest\n resources of worldly wisdom are unable to attain that which, under\n divine leading, comes to us of its own accord.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_315\" name=\n \"noteref_315\" href=\"#note_315\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e315\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page474\"\u003e[pg 474]\u003c/span\u003e\u003ca name=\n \"Pg474\" id=\"Pg474\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch accounts as\n this shade away into others where the belief is, not that particular\n events are tempered more towardly to us by a superintending\n providence, as a reward for our reliance, but that by cultivating the\n continuous sense of our connection with the power that made things as\n they are, we are tempered more towardly for their reception. The\n outward face of nature need not alter, but the expressions of meaning\n in it alter. It was dead and is alive again. It is like the\n difference between looking on a person without love, or upon the same\n person with love. In the latter case intercourse springs into new\n vitality. So when one\u0027s affections keep in touch with the divinity of\n the world\u0027s authorship, fear and egotism fall away; and in the\n equanimity that follows, one finds in the hours, as they succeed each\n other, a series of purely benignant opportunities. It is as if all\n doors were opened, and all paths freshly smoothed. We meet a new\n world when we meet the old world in the spirit which this kind of\n prayer infuses.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch a spirit was\n that of Marcus Aurelius and Epictetus.\u003ca id=\"noteref_316\" name=\n \"noteref_316\" href=\"#note_316\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e316\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e It is\n that of mind-curers, of the transcendentalists, and of the so-called\n \u003cspan class=\"tei tei-q\"\u003e“liberal”\u003c/span\u003e Christians. As an expression\n \u003cspan class=\"tei tei-pb\" id=\"page475\"\u003e[pg 475]\u003c/span\u003e\u003ca name=\"Pg475\"\n id=\"Pg475\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e of it, I will quote a page\n from one of Martineau\u0027s sermons:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe universe, open to the eye to-day, looks as it\n did a thousand years ago: and the morning hymn of Milton does but\n tell the beauty with which our own familiar sun dressed the earliest\n fields and gardens of the world. We see what all our fathers saw. And\n if we cannot find God in your house or in mine, upon the roadside or\n the margin of the sea; in the bursting seed or opening flower; in the\n day duty or the night musing; in the general laugh and the secret\n grief; in the procession of life, ever entering afresh, and solemnly\n passing by and dropping off; I do not think we should discern him any\n more on the grass of Eden, or beneath the moonlight of Gethsemane.\n Depend upon it, it is not the want of greater miracles, but of the\n soul to perceive such as are allowed us still, that makes us push all\n the sanctities into the far spaces we cannot reach. The devout feel\n that wherever God\u0027s hand is,\u003c/span\u003e \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ethere\u003c/span\u003e\u003c/em\u003e \u003cspan style=\n \"font-size: 90%\"\u003eis miracle: and it is simply an indevoutness which\n imagines that only where miracle is, can there be the real hand of\n God. The customs of Heaven ought surely to be more sacred in our eyes\n than its anomalies; the dear old ways, of which the Most High is\n never tired, than the strange things which he does not love well\n enough ever to repeat. And he who will but discern beneath the sun,\n as he rises any morning, the supporting finger of the Almighty, may\n recover the sweet and reverent surprise with which Adam gazed on the\n first dawn in Paradise. It is no outward change, no shifting in time\n or place; but only the loving meditation of the pure in heart, that\n can reawaken the Eternal from the sleep within our souls: that can\n render him a reality again, and reassert for him once more his\n ancient name of\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003ethe Living\n God.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e ”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_317\" name=\n \"noteref_317\" href=\"#note_317\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e317\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen we see all\n things in God, and refer all things to him, we read in common matters\n superior expressions of \u003cspan class=\"tei tei-pb\" id=\"page476\"\u003e[pg\n 476]\u003c/span\u003e\u003ca name=\"Pg476\" id=\"Pg476\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n meaning. The deadness with which custom invests the familiar\n vanishes, and existence as a whole appears transfigured. The state of\n a mind thus awakened from torpor is well expressed in these words,\n which I take from a friend\u0027s letter:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIf we occupy ourselves in summing up all the mercies\n and bounties we are privileged to have, we are overwhelmed by their\n number (so great that we can imagine ourselves unable to give\n ourselves time even to begin to review the things we may\n imagine\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewe have\n not\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e). We sum them and\n realize that\u003c/span\u003e \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-size: 90%; font-style: italic\"\u003ewe are actually killed with\n God\u0027s kindness\u003c/span\u003e\u003c/em\u003e\u003cspan style=\"font-size: 90%\"\u003e; that we are\n surrounded by bounties upon bounties, without which all would fall.\n Should we not love it; should we not feel buoyed up by the Eternal\n Arms?\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSometimes this\n realization that facts are of divine sending, instead of being\n habitual, is casual, like a mystical experience. Father Gratry gives\n this instance from his youthful melancholy period:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eOne day I had a moment of consolation, because I met\n with something which seemed to me ideally perfect. It was a poor\n drummer beating the tattoo in the streets of Paris. I walked behind\n him in returning to the school on the evening of a holiday. His drum\n gave out the tattoo in such a way that, at that moment at least,\n however peevish I were, I could find no pretext for fault-finding. It\n was impossible to conceive more nerve or spirit, better time or\n measure, more clearness or richness, than were in this drumming.\n Ideal desire could go no farther in that direction. I was enchanted\n and consoled; the perfection of this wretched act did me good. Good\n is at least possible, I said, since the ideal can thus sometimes get\n embodied.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_318\" name=\"noteref_318\" href=\"#note_318\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e318\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn Sénancour\u0027s\n novel of Obermann a similar transient lifting of the veil is\n recorded. In Paris streets, on a March day, he comes across a flower\n in bloom, a jonquil:\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page477\"\u003e[pg\n 477]\u003c/span\u003e\u003ca name=\"Pg477\" id=\"Pg477\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em; margin-left: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt was the strongest expression of desire: it was\n the first perfume of the year. I felt all the happiness destined for\n man. This unutterable harmony of souls, the phantom of the ideal\n world, arose in me complete. I never felt anything so great or so\n instantaneous. I know not what shape, what analogy, what secret of\n relation it was that made me see in this flower a limitless\n beauty…. I shall never inclose in a conception this power, this\n immensity that nothing will express; this form that nothing will\n contain; this ideal of a better world which one feels, but which, it\n seems, nature has not made actual.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_319\" name=\n \"noteref_319\" href=\"#note_319\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e319\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe heard in\n previous lectures of the vivified face of the world as it may appear\n to converts after their awakening.\u003ca id=\"noteref_320\" name=\n \"noteref_320\" href=\"#note_320\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e320\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e As a\n rule, religious persons generally assume that whatever natural facts\n connect themselves in any way with their destiny are significant of\n the divine purposes with them. Through prayer the purpose, often far\n from obvious, comes home to them, and if it be \u003cspan class=\n \"tei tei-q\"\u003e“trial,”\u003c/span\u003e strength to endure the trial is given.\n Thus at all stages of the prayerful life we find the persuasion that\n in the process of communion energy from on high flows in to meet\n demand, and becomes operative within the phenomenal world. So long as\n this operativeness is admitted to be real, it makes no essential\n difference whether its immediate effects be subjective or objective.\n The fundamental religious point is that in prayer, spiritual energy,\n which otherwise would slumber, does become active, and spiritual work\n of some kind is effected really.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo much for\n Prayer, taken in the wide sense of any kind of communion. As the core\n of religion, we must return to it in the next lecture.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe last aspect of\n the religious life which remains for \u003cspan class=\"tei tei-pb\" id=\n \"page478\"\u003e[pg 478]\u003c/span\u003e\u003ca name=\"Pg478\" id=\"Pg478\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e me to touch upon is the fact that its\n manifestations so frequently connect themselves with the subconscious\n part of our existence. You may remember what I said in my opening\n lecture\u003ca id=\"noteref_321\" name=\"noteref_321\" href=\n \"#note_321\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e321\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e about\n the prevalence of the psychopathic temperament in religious\n biography. You will in point of fact hardly find a religious leader\n of any kind in whose life there is no record of automatisms. I speak\n not merely of savage priests and prophets, whose followers regard\n automatic utterance and action as by itself tantamount to\n inspiration, I speak of leaders of thought and subjects of\n intellectualized experience. Saint Paul had his visions, his\n ecstasies, his gift of tongues, small as was the importance he\n attached to the latter. The whole array of Christian saints and\n heresiarchs, including the greatest, the Bernards, the Loyolas, the\n Luthers, the Foxes, the Wesleys, had their visions, voices, rapt\n conditions, guiding impressions, and \u003cspan class=\n \"tei tei-q\"\u003e“openings.”\u003c/span\u003e They had these things, because they\n had exalted sensibility, and to such things persons of exalted\n sensibility are liable. In such liability there lie, however,\n consequences for theology. Beliefs are strengthened wherever\n automatisms corroborate them. Incursions from beyond the\n transmarginal region have a peculiar power to increase conviction.\n The inchoate sense of presence is infinitely stronger than\n conception, but strong as it may be, it is seldom equal to the\n evidence of hallucination. Saints who actually see or hear their\n Saviour reach the acme of assurance. Motor automatisms, though rarer,\n are, if possible, even more convincing than sensations. The subjects\n here actually feel themselves played upon by powers beyond their\n will. The evidence is dynamic; the God or spirit moves the very\n organs of their body.\u003ca id=\"noteref_322\" name=\"noteref_322\" href=\n \"#note_322\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e322\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page479\"\u003e[pg 479]\u003c/span\u003e\u003ca name=\"Pg479\" id=\"Pg479\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe great field\n for this sense of being the instrument of a higher power is of course\n \u003cspan class=\"tei tei-q\"\u003e“inspiration.”\u003c/span\u003e It is easy to\n discriminate between the religious leaders who have been habitually\n subject to inspiration and those who have not. In the teachings of\n the Buddha, of Jesus, of Saint Paul (apart from his gift of tongues),\n of Saint Augustine, of Huss, of Luther, of Wesley, automatic or\n semi-automatic composition appears to have been only occasional. In\n the Hebrew prophets, on the contrary, in Mohammed, in some of the\n Alexandrians, in many minor Catholic saints, in Fox, in Joseph Smith,\n something like it appears to have been frequent, sometimes habitual.\n We have distinct professions of being under the direction of a\n foreign power, and serving as its mouthpiece. As regards the Hebrew\n prophets, it is extraordinary, writes an author who has made a\n careful study of them, to see—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-right: 3.60em; margin-left: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHow, one after another, the same features are\n reproduced in the prophetic books. The process is always extremely\n different from what it would be if the prophet arrived at his insight\n into spiritual things by the tentative efforts of his own\u003c/span\u003e\n \u003cspan class=\"tei tei-pb\" id=\"page480\"\u003e[pg 480]\u003c/span\u003e\u003ca name=\"Pg480\"\n id=\"Pg480\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-size: 90%\"\u003egenius. There is something sharp and sudden about\n it. He can lay his finger, so to speak, on the moment when it came.\n And it always comes in the form of an overpowering force from\n without, against which he struggles, but in vain. Listen, for\n instance, [to] the opening of the book of Jeremiah. Read through in\n like manner the first two chapters of the prophecy of\n Ezekiel.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eIt is not, however, only at the beginning of his\n career that the prophet passes through a crisis which is clearly\n not self-caused. Scattered all through the prophetic writings are\n expressions which speak of some strong and irresistible impulse\n coming down upon the prophet, determining his attitude to the\n events of his time, constraining his utterance, making his words\n the vehicle of a higher meaning than their own. For instance, this\n of Isaiah\u0027s:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThe Lord\n spake thus to me with a strong hand,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—an\n emphatic phrase which denotes the overmastering nature of the\n impulse,—\u003c/span\u003e\u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eand\n instructed me that I should not walk in the way of this\n people.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003e… Or passages like this from\n Ezekiel:\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThe hand of\n the Lord God fell upon me,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThe hand of the Lord was strong upon\n me.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eThe one standing characteristic of the prophet is\n that he speaks with the authority of Jehovah himself. Hence it is\n that the prophets one and all preface their addresses so\n confidently,\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e\u003cspan style=\n \"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003eThe Word of\n the Lord,\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\n \u003cspan style=\"font-size: 90%\"\u003eor\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eThus saith the Lord.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\"font-size: 90%\"\u003eThey\n have even the audacity to speak in the first person, as if Jehovah\n himself were speaking. As in Isaiah:\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eHearken unto me, O Jacob, and Israel my called; I\n am He, I am the First, I also am the last,\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e—and\n so on. The personality of the prophet sinks entirely into the\n background; he feels himself for the time being the mouthpiece of\n the Almighty.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_323\" name=\n \"noteref_323\" href=\"#note_323\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e323\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eWe need to remember that prophecy was a\n profession, and that the prophets formed a professional class.\n There were schools of the prophets, in which the gift was regularly\n cultivated. A group of young men would gather round some commanding\n figure—a Samuel or an Elisha—and would not only record or spread\n the knowledge of his sayings and doings, but seek to catch\n themselves something of his inspiration. It\u003c/span\u003e \u003cspan class=\n \"tei tei-pb\" id=\"page481\"\u003e[pg 481]\u003c/span\u003e\u003ca name=\"Pg481\" id=\"Pg481\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003eseems that\n music played its part in their exercises…. It is perfectly clear\n that by no means all of these Sons of the prophets ever succeeded\n in acquiring more than a very small share in the gift which they\n sought. It was clearly possible to\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e‘\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003ecounterfeit\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e’\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-size: 90%\"\u003eprophecy. Sometimes this was done deliberately….\n But it by no means follows that in all cases where a false message\n was given, the giver of it was altogether conscious of what he was\n doing.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_324\" name=\"noteref_324\" href=\"#note_324\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e324\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere, to take\n another Jewish case, is the way in which Philo of Alexandria\n describes his inspiration:—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-left: 3.60em; margin-right: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eSometimes, when I have come to my work empty, I have\n suddenly become full; ideas being in an invisible manner showered\n upon me, and implanted in me from on high; so that through the\n influence of divine inspiration, I have become greatly excited, and\n have known neither the place in which I was, nor those who were\n present, nor myself, nor what I was saying, nor what I was writing;\n for then I have been conscious of a richness of interpretation, an\n enjoyment of light, a most penetrating insight, a most manifest\n energy in all that was to be done; having such effect on my mind as\n the clearest ocular demonstration would have on the\n eyes.\u003c/span\u003e\u003cspan style=\"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\n \"noteref_325\" name=\"noteref_325\" href=\"#note_325\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e325\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we turn to\n Islam, we find that Mohammed\u0027s revelations all came from the\n subconscious sphere. To the question in what way he got them,—\u003c/p\u003e\n\n \u003cdiv class=\"block tei tei-quote\" style=\n \"margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 0.90em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e\u003cspan style=\"font-size: 90%\"\u003e“\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003eMohammed is said to have answered that sometimes he\n heard a knell as from a bell, and that this had the strongest effect\n on him; and when the angel went away, he had received the revelation.\n Sometimes again he held converse with the angel as with a man, so as\n easily to understand his words. The later authorities, however, …\n distinguish still other kinds. In the Itgân (103) the following are\n enumerated: 1, revelations with\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page482\"\u003e[pg 482]\u003c/span\u003e\u003ca name=\"Pg482\" id=\"Pg482\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\"font-size: 90%\"\u003esound of bell, 2,\n by inspiration of the holy spirit in M.\u0027s heart, 3, by Gabriel in\n human form, 4, by God immediately, either when awake (as in his\n journey to heaven) or in dream…. In Almawâhib alladunîya the kinds\n are thus given: 1, Dream, 2, Inspiration of Gabriel in the Prophet\u0027s\n heart, 3, Gabriel taking Dahya\u0027s form, 4, with the bell-sound, etc.,\n 5, Gabriel in propriâ personâ (only twice), 6, revelation in heaven,\n 7, God appearing in person, but veiled, 8, God revealing himself\n immediately without veil. Others add two other stages, namely: 1,\n Gabriel in the form of still another man, 2, God showing himself\n personally in dream.\u003c/span\u003e\u003cspan style=\n \"font-size: 90%\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003ca id=\"noteref_326\" name=\n \"noteref_326\" href=\"#note_326\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e326\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn none of these\n cases is the revelation distinctly motor. In the case of Joseph Smith\n (who had prophetic revelations innumerable in addition to the\n revealed translation of the gold plates which resulted in the Book of\n Mormon), although there may have been a motor element, the\n inspiration seems to have been predominantly sensorial. He began his\n translation by the aid of the \u003cspan class=\n \"tei tei-q\"\u003e“peep-stones”\u003c/span\u003e which he found, or thought or said\n that he found, with the gold plates,—apparently a case of\n \u003cspan class=\"tei tei-q\"\u003e“crystal gazing.”\u003c/span\u003e For some of the\n other revelations he used the peep-stones, but seems generally to\n have asked the Lord for more direct instruction.\u003ca id=\"noteref_327\"\n name=\"noteref_327\" href=\"#note_327\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e327\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page483\"\u003e[pg 483]\u003c/span\u003e\u003ca name=\"Pg483\" id=\"Pg483\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOther revelations\n are described as \u003cspan class=\"tei tei-q\"\u003e“openings”\u003c/span\u003e—Fox\u0027s, for\n example, were evidently of the kind known in spiritistic circles of\n to-day as \u003cspan class=\"tei tei-q\"\u003e“impressions.”\u003c/span\u003e As all\n effective initiators of change must needs live to some degree upon\n this psychopathic level of sudden perception or conviction of new\n truth, or of impulse to action so obsessive that it must be worked\n off, I will say nothing more about so very common a phenomenon.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen, in addition\n to these phenomena of inspiration, we take religious mysticism into\n the account, when we recall the striking and sudden unifications of a\n discordant self which we saw in conversion, and when we review the\n extravagant obsessions of tenderness, purity, and self-severity met\n with in saintliness, we cannot, I think, avoid the conclusion that in\n religion we have a department of human nature with unusually close\n relations to the trans-marginal or subliminal region. If the word\n \u003cspan class=\"tei tei-q\"\u003e“subliminal”\u003c/span\u003e is offensive to any of\n you, as smelling too much of psychical research or other aberrations,\n call it by any other name you please, to distinguish it from the\n level of full sunlit consciousness. Call this latter the A-region of\n personality, if you care to, and call the other the B-region. The\n B-region, then, is obviously the larger part of each of us, for it is\n the abode of everything that is latent and the reservoir of\n everything that passes unrecorded or unobserved. It contains, for\n example, such things as all our momentarily inactive memories, and it\n harbors the springs of all our obscurely motived passions, impulses,\n likes, dislikes, and prejudices. Our intuitions, hypotheses, fancies,\n superstitions, persuasions, convictions, and in general all our\n non-rational operations, come from it. \u003cspan class=\"tei tei-pb\" id=\n \"page484\"\u003e[pg 484]\u003c/span\u003e\u003ca name=\"Pg484\" id=\"Pg484\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e It is the source of our dreams, and apparently\n they may return to it. In it arise whatever mystical experiences we\n may have, and our automatisms, sensory or motor; our life in hypnotic\n and \u003cspan class=\"tei tei-q\"\u003e“hypnoid”\u003c/span\u003e conditions, if we are\n subjects to such conditions; our delusions, fixed ideas, and\n hysterical accidents, if we are hysteric subjects; our supra-normal\n cognitions, if such there be, and if we are telepathic subjects. It\n is also the fountain-head of much that feeds our religion. In persons\n deep in the religious life, as we have now abundantly seen,—and this\n is my conclusion,—the door into this region seems unusually wide\n open; at any rate, experiences making their entrance through that\n door have had emphatic influence in shaping religious history.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWith this\n conclusion I turn back and close the circle which I opened in my\n first lecture, terminating thus the review which I then announced of\n inner religious phenomena as we find them in developed and articulate\n human individuals. I might easily, if the time allowed, multiply both\n my documents and my discriminations, but a broad treatment is, I\n believe, in itself better, and the most important characteristics of\n the subject lie, I think, before us already. In the next lecture,\n which is also the last one, we must try to draw the critical\n conclusions which so much material may suggest.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page485\"\u003e[pg 485]\u003c/span\u003e\u003ca name=\n \"Pg485\" id=\"Pg485\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003ca name=\"toc29\" id=\"toc29\"\u003e\u003c/a\u003e \u003ca name=\"pdf30\" id=\"pdf30\"\u003e\u003c/a\u003e\n \u003ca name=\"Lecture_XX\" id=\"Lecture_XX\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"margin-bottom: 3.46em; margin-top: 3.46em; text-align: left\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eLecture XX. Conclusions.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe material of\n our study of human nature is now spread before us; and in this\n parting hour, set free from the duty of description, we can draw our\n theoretical and practical conclusions. In my first lecture, defending\n the empirical method, I foretold that whatever conclusions we might\n come to could be reached by spiritual judgments only, appreciations\n of the significance for life of religion, taken \u003cspan class=\n \"tei tei-q\"\u003e“on the whole.”\u003c/span\u003e Our conclusions cannot be as sharp\n as dogmatic conclusions would be, but I will formulate them, when the\n time comes, as sharply as I can.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSumming up in the\n broadest possible way the characteristics of the religious life, as\n we have found them, it includes the following beliefs:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e1. That the\n visible world is part of a more spiritual universe from which it\n draws its chief significance;\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e2. That union or\n harmonious relation with that higher universe is our true end;\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e3. That prayer or\n inner communion with the spirit thereof—be that spirit \u003cspan class=\n \"tei tei-q\"\u003e“God”\u003c/span\u003e or \u003cspan class=\"tei tei-q\"\u003e“law”\u003c/span\u003e—is a\n process wherein work is really done, and spiritual energy flows in\n and produces effects, psychological or material, within the\n phenomenal world.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eReligion includes\n also the following psychological characteristics:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e4. A new zest\n which adds itself like a gift to life, and takes the form either of\n lyrical enchantment or of appeal to earnestness and\n heroism.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page486\"\u003e[pg\n 486]\u003c/span\u003e\u003ca name=\"Pg486\" id=\"Pg486\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e5. An assurance of\n safety and a temper of peace, and, in relation to others, a\n preponderance of loving affections.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn illustrating\n these characteristics by documents, we have been literally bathed in\n sentiment. In re-reading my manuscript, I am almost appalled at the\n amount of emotionality which I find in it. After so much of this, we\n can afford to be dryer and less sympathetic in the rest of the work\n that lies before us.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe sentimentality\n of many of my documents is a consequence of the fact that I sought\n them among the extravagances of the subject. If any of you are\n enemies of what our ancestors used to brand as enthusiasm, and are,\n nevertheless, still listening to me now, you have probably felt my\n selection to have been sometimes almost perverse, and have wished I\n might have stuck to soberer examples. I reply that I took these\n extremer examples as yielding the profounder information. To learn\n the secrets of any science, we go to expert specialists, even though\n they may be eccentric persons, and not to commonplace pupils. We\n combine what they tell us with the rest of our wisdom, and form our\n final judgment independently. Even so with religion. We who have\n pursued such radical expressions of it may now be sure that we know\n its secrets as authentically as any one can know them who learns them\n from another; and we have next to answer, each of us for himself, the\n practical question: what are the dangers in this element of life? and\n in what proportion may it need to be restrained by other elements, to\n give the proper balance?\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut this question\n suggests another one which I will answer immediately and get it out\n of the way, for it has more than once already vexed us.\u003ca id=\n \"noteref_328\" name=\"noteref_328\" href=\"#note_328\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e328\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Ought\n it to be assumed \u003cspan class=\"tei tei-pb\" id=\"page487\"\u003e[pg\n 487]\u003c/span\u003e\u003ca name=\"Pg487\" id=\"Pg487\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n that in all men the mixture of religion with other elements should be\n identical? Ought it, indeed, to be assumed that the lives of all men\n should show identical religious elements? In other words, is the\n existence of so many religious types and sects and creeds\n regrettable?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTo these questions\n I answer \u003cspan class=\"tei tei-q\"\u003e“No”\u003c/span\u003e emphatically. And my\n reason is that I do not see how it is possible that creatures in such\n different positions and with such different powers as human\n individuals are, should have exactly the same functions and the same\n duties. No two of us have identical difficulties, nor should we be\n expected to work out identical solutions. Each, from his peculiar\n angle of observation, takes in a certain sphere of fact and trouble,\n which each must deal with in a unique manner. One of us must soften\n himself, another must harden himself; one must yield a point, another\n must stand firm,—in order the better to defend the position assigned\n him. If an Emerson were forced to be a Wesley, or a Moody forced to\n be a Whitman, the total human consciousness of the divine would\n suffer. The divine can mean no single quality, it must mean a group\n of qualities, by being champions of which in alternation, different\n men may all find worthy missions. Each attitude being a syllable in\n human nature\u0027s total message, it takes the whole of us to spell the\n meaning out completely. So a \u003cspan class=\"tei tei-q\"\u003e“god of\n battles”\u003c/span\u003e must be allowed to be the god for one kind of person,\n a god of peace and heaven and home, the god for another. We must\n frankly recognize the fact that we live in partial systems, and that\n parts are not interchangeable in the spiritual life. If we are\n peevish and jealous, destruction of the self must be an element of\n our religion; why need it be one if we are good and sympathetic from\n the outset? If we are sick souls, we require a religion of\n deliverance; but why think so much \u003cspan class=\"tei tei-pb\" id=\n \"page488\"\u003e[pg 488]\u003c/span\u003e\u003ca name=\"Pg488\" id=\"Pg488\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e of deliverance, if we are healthy-minded?\u003ca id=\n \"noteref_329\" name=\"noteref_329\" href=\"#note_329\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e329\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Unquestionably, some men have the completer experience and the higher\n vocation, here just as in the social world; but for each man to stay\n in his own experience, whate\u0027er it be, and for others to tolerate him\n there, is surely best.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBut, you may now\n ask, would not this one-sidedness be cured if we should all espouse\n the science of religions as our own religion? In answering this\n question I must open again the general relations of the theoretic to\n the active life.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eKnowledge about a\n thing is not the thing itself. You remember what Al-Ghazzali told us\n in the Lecture on Mysticism,—that to understand the causes of\n drunkenness, as a physician understands them, is not to be drunk. A\n science might come to understand everything about the causes and\n elements of religion, and might even \u003cspan class=\"tei tei-pb\" id=\n \"page489\"\u003e[pg 489]\u003c/span\u003e\u003ca name=\"Pg489\" id=\"Pg489\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e decide which elements were qualified, by their\n general harmony with other branches of knowledge, to be considered\n true; and yet the best man at this science might be the man who found\n it hardest to be personally devout. \u003cspan lang=\"fr\" class=\n \"tei tei-foreign\" xml:lang=\"fr\"\u003e\u003cspan style=\"font-style: italic\"\u003eTout\n savoir c\u0027est tout pardonner.\u003c/span\u003e\u003c/span\u003e The name of Renan would\n doubtless occur to many persons as an example of the way in which\n breadth of knowledge may make one only a dilettante in possibilities,\n and blunt the acuteness of one\u0027s living faith.\u003ca id=\"noteref_330\"\n name=\"noteref_330\" href=\"#note_330\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e330\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e If\n religion be a function by which either God\u0027s cause or man\u0027s cause is\n to be really advanced, then he who lives the life of it, however\n narrowly, is a better servant than he who merely knows about it,\n however much. Knowledge about life is one thing; effective occupation\n of a place in life, with its dynamic currents passing through your\n being, is another.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFor this reason,\n the science of religions may not be an equivalent for living\n religion; and if we turn to the inner difficulties of such a science,\n we see that a point comes when she must drop the purely theoretic\n attitude, and either let her knots remain uncut, or have them cut by\n active faith. To see this, suppose that we have our science of\n religions constituted as a matter of fact. Suppose that she has\n assimilated all the necessary historical material and distilled out\n of it as its essence the same conclusions which I myself a few\n moments ago pronounced. Suppose that she agrees that religion,\n wherever it is an active thing, involves a belief in ideal presences,\n and a belief that in our prayerful communion with them,\u003ca id=\n \"noteref_331\" name=\"noteref_331\" href=\"#note_331\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e331\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e work is\n done, and something real comes to pass. She has now to exert her\n critical activity, and to decide how far, in the light of other\n sciences and in that of general philosophy, such beliefs can be\n considered \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003etrue\u003c/span\u003e\u003c/em\u003e.\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page490\"\u003e[pg 490]\u003c/span\u003e\u003ca name=\"Pg490\" id=\"Pg490\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDogmatically to\n decide this is an impossible task. Not only are the other sciences\n and the philosophy still far from being completed, but in their\n present state we find them full of conflicts. The sciences of nature\n know nothing of spiritual presences, and on the whole hold no\n practical commerce whatever with the idealistic conceptions towards\n which general philosophy inclines. The scientist, so-called, is,\n during his scientific hours at least, so materialistic that one may\n well say that on the whole the influence of science goes against the\n notion that religion should be recognized at all. And this antipathy\n to religion finds an echo within the very science of religions\n itself. The cultivator of this science has to become acquainted with\n so many groveling and horrible superstitions that a presumption\n easily arises in his mind that any belief that is religious probably\n is false. In the \u003cspan class=\"tei tei-q\"\u003e“prayerful communion”\u003c/span\u003e\n of savages with such mumbo-jumbos of deities as they acknowledge, it\n is hard for us to see what genuine spiritual work—even though it were\n work relative only to their dark savage obligations—can possibly be\n done.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe consequence is\n that the conclusions of the science of religions are as likely to be\n adverse as they are to be favorable to the claim that the essence of\n religion is true. There is a notion in the air about us that religion\n is probably only an anachronism, a case of \u003cspan class=\n \"tei tei-q\"\u003e“survival,”\u003c/span\u003e an atavistic relapse into a mode of\n thought which humanity in its more enlightened examples has outgrown;\n and this notion our religious anthropologists at present do little to\n counteract.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis view is so\n widespread at the present day that I must consider it with some\n explicitness before I pass to my own conclusions. Let me call it the\n \u003cspan class=\"tei tei-q\"\u003e“Survival theory,”\u003c/span\u003e for brevity\u0027s\n sake.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page491\"\u003e[pg\n 491]\u003c/span\u003e\u003ca name=\"Pg491\" id=\"Pg491\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe pivot round\n which the religious life, as we have traced it, revolves, is the\n interest of the individual in his private personal destiny. Religion,\n in short, is a monumental chapter in the history of human egotism.\n The gods believed in—whether by crude savages or by men disciplined\n intellectually—agree with each other in recognizing personal calls.\n Religious thought is carried on in terms of personality, this being,\n in the world of religion, the one fundamental fact. To-day, quite as\n much as at any previous age, the religious individual tells you that\n the divine meets him on the basis of his personal concerns.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eScience, on the\n other hand, has ended by utterly repudiating the personal point of\n view. She catalogues her elements and records her laws indifferent as\n to what purpose may be shown forth by them, and constructs her\n theories quite careless of their bearing on human anxieties and\n fates. Though the scientist may individually nourish a religion, and\n be a theist in his irresponsible hours, the days are over when it\n could be said that for Science herself the heavens declare the glory\n of God and the firmament showeth his handiwork. Our solar system,\n with its harmonies, is seen now as but one passing case of a certain\n sort of moving equilibrium in the heavens, realized by a local\n accident in an appalling wilderness of worlds where no life can\n exist. In a span of time which as a cosmic interval will count but as\n an hour, it will have ceased to be. The Darwinian notion of chance\n production, and subsequent destruction, speedy or deferred, applies\n to the largest as well as to the smallest facts. It is impossible, in\n the present temper of the scientific imagination, to find in the\n driftings of the cosmic atoms, whether they work on the universal or\n on the particular scale, anything but a kind of aimless weather,\n doing and \u003cspan class=\"tei tei-pb\" id=\"page492\"\u003e[pg\n 492]\u003c/span\u003e\u003ca name=\"Pg492\" id=\"Pg492\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n undoing, achieving no proper history, and leaving no result. Nature\n has no one distinguishable ultimate tendency with which it is\n possible to feel a sympathy. In the vast rhythm of her processes, as\n the scientific mind now follows them, she appears to cancel herself.\n The books of natural theology which satisfied the intellects of our\n grandfathers seem to us quite grotesque,\u003ca id=\"noteref_332\" name=\n \"noteref_332\" href=\"#note_332\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e332\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n representing, \u003cspan class=\"tei tei-pb\" id=\"page493\"\u003e[pg\n 493]\u003c/span\u003e\u003ca name=\"Pg493\" id=\"Pg493\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e as\n they did, a God who conformed the largest things of nature to the\n paltriest of our private wants. The \u003cspan class=\"tei tei-pb\" id=\n \"page494\"\u003e[pg 494]\u003c/span\u003e\u003ca name=\"Pg494\" id=\"Pg494\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e God whom science recognizes must be a God of\n universal laws exclusively, a God who does a wholesale, not a retail\n business. He cannot accommodate his processes to the \u003cspan class=\n \"tei tei-pb\" id=\"page495\"\u003e[pg 495]\u003c/span\u003e\u003ca name=\"Pg495\" id=\"Pg495\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e convenience of individuals. The bubbles\n on the foam which coats a stormy sea are floating episodes, made and\n unmade by the forces of the wind and water. Our private selves are\n like those bubbles,—epiphenomena, as Clifford, I believe, ingeniously\n called them; their destinies weigh nothing and determine nothing in\n the world\u0027s irremediable currents of events.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYou see how\n natural it is, from this point of view, to treat religion as a mere\n survival, for religion does in fact perpetuate the traditions of the\n most primeval thought. To coerce the spiritual powers, or to square\n them and get them on our side, was, during enormous tracts of time,\n the one great object in our dealings with the natural world. For our\n ancestors, dreams, hallucinations, revelations, and cock-and-bull\n stories were inextricably mixed with facts. Up to a comparatively\n recent date such distinctions as those between what has been verified\n and what is only conjectured, between the impersonal and the personal\n aspects of existence, were hardly suspected or conceived. Whatever\n you imagined in a lively manner, whatever you thought fit to be true,\n you affirmed confidently; and whatever you affirmed, your comrades\n believed. Truth was what had not yet been contradicted, most things\n were taken into the mind from the point of view of their human\n suggestiveness, and the attention confined itself exclusively to the\n æsthetic and dramatic aspects of events.\u003ca id=\"noteref_333\" name=\n \"noteref_333\" href=\"#note_333\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e333\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page496\"\u003e[pg 496]\u003c/span\u003e\u003ca name=\"Pg496\" id=\"Pg496\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHow indeed could\n it be otherwise? The extraordinary value, for explanation and\n prevision, of those mathematical \u003cspan class=\"tei tei-pb\" id=\n \"page497\"\u003e[pg 497]\u003c/span\u003e\u003ca name=\"Pg497\" id=\"Pg497\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e and mechanical modes of conception which\n science uses, was a result that could not possibly have been expected\n in advance. Weight, movement, velocity, direction, position, what\n thin, pallid, uninteresting ideas! How could the richer animistic\n aspects of Nature, the peculiarities and oddities that make phenomena\n picturesquely striking or expressive, fail to have been first singled\n out and followed by philosophy as the more promising avenue to the\n knowledge of Nature\u0027s life? Well, it is still in these richer\n animistic and dramatic aspects that religion delights \u003cspan class=\n \"tei tei-pb\" id=\"page498\"\u003e[pg 498]\u003c/span\u003e\u003ca name=\"Pg498\" id=\"Pg498\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e to dwell. It is the terror and beauty of\n phenomena, the \u003cspan class=\"tei tei-q\"\u003e“promise”\u003c/span\u003e of the dawn\n and of the rainbow, the \u003cspan class=\"tei tei-q\"\u003e“voice”\u003c/span\u003e of the\n thunder, the \u003cspan class=\"tei tei-q\"\u003e“gentleness”\u003c/span\u003e of the\n summer rain, the \u003cspan class=\"tei tei-q\"\u003e“sublimity”\u003c/span\u003e of the\n stars, and not the physical laws which these things follow, by which\n the religious mind still continues to be most impressed; and just as\n of yore, the devout man tells you that in the solitude of his room or\n of the fields he still feels the divine presence, that inflowings of\n help come in reply to his prayers, and that sacrifices to this unseen\n reality fill him with security and peace.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003ePure anachronism!\n says the survival-theory;—anachronism for which\n deanthropomorphization of the imagination is the remedy required. The\n less we mix the private with the cosmic, the more we dwell in\n universal and impersonal terms, the truer heirs of Science we\n become.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn spite of the\n appeal which this impersonality of the scientific attitude makes to a\n certain magnanimity of temper, I believe it to be shallow, and I can\n now state my reason in comparatively few words. That reason is that,\n so long as we deal with the cosmic and the general, we deal only with\n the symbols of reality, but \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eas soon as we deal with private and personal\n phenomena as such, we deal with realities in the completest sense of\n the term\u003c/span\u003e\u003c/em\u003e. I think I can easily make clear what I mean by\n these words.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe world of our\n experience consists at all times of two parts, an objective and a\n subjective part, of which the former may be incalculably more\n extensive than the latter, and yet the latter can never be omitted or\n suppressed. The objective part is the sum total of whatsoever at any\n given time we may be thinking of, the \u003cspan class=\"tei tei-pb\" id=\n \"page499\"\u003e[pg 499]\u003c/span\u003e\u003ca name=\"Pg499\" id=\"Pg499\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e subjective part is the inner \u003cspan class=\n \"tei tei-q\"\u003e“state”\u003c/span\u003e in which the thinking comes to pass. What\n we think of may be enormous,—the cosmic times and spaces, for\n example,—whereas the inner state may be the most fugitive and paltry\n activity of mind. Yet the cosmic objects, so far as the experience\n yields them, are but ideal pictures of something whose existence we\n do not inwardly possess but only point at outwardly, while the inner\n state is our very experience itself; its reality and that of our\n experience are one. A conscious field \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eplus\u003c/span\u003e\u003c/em\u003e its\n object as felt or thought of \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eplus\u003c/span\u003e\u003c/em\u003e an attitude towards the object\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eplus\u003c/span\u003e\u003c/em\u003e the sense of a self to whom the\n attitude belongs—such a concrete bit of personal experience may be a\n small bit, but it is a solid bit as long as it lasts; not hollow, not\n a mere abstract element of experience, such as the \u003cspan class=\n \"tei tei-q\"\u003e“object”\u003c/span\u003e is when taken all alone. It is a\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efull\u003c/span\u003e\u003c/em\u003e fact, even though it be an\n insignificant fact; it is of the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ekind\u003c/span\u003e\u003c/em\u003e to\n which all realities whatsoever must belong; the motor currents of the\n world run through the like of it; it is on the line connecting real\n events with real events. That unsharable feeling which each one of us\n has of the pinch of his individual destiny as he privately feels it\n rolling out on fortune\u0027s wheel may be disparaged for its egotism, may\n be sneered at as unscientific, but it is the one thing that fills up\n the measure of our concrete actuality, and any would-be existent that\n should lack such a feeling, or its analogue, would be a piece of\n reality only half made up.\u003ca id=\"noteref_334\" name=\"noteref_334\"\n href=\"#note_334\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e334\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf this be true,\n it is absurd for science to say that the egotistic elements of\n experience should be suppressed. The axis of reality runs solely\n through the egotistic \u003cspan class=\"tei tei-pb\" id=\"page500\"\u003e[pg\n 500]\u003c/span\u003e\u003ca name=\"Pg500\" id=\"Pg500\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n places,—they are strung upon it like so many beads. To describe the\n world with all the various feelings of the individual pinch of\n destiny, all the various spiritual attitudes, left out from the\n description—they being as describable as anything else—would be\n something like offering a printed bill of fare as the equivalent for\n a solid meal. Religion makes no such blunder. The individual\u0027s\n religion may be egotistic, and those private realities which it keeps\n in touch with may be narrow enough; but at any rate it always remains\n infinitely less hollow and abstract, as far as it goes, than a\n science which prides itself on taking no account of anything private\n at all.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA bill of fare\n with one real raisin on it instead of the word \u003cspan class=\n \"tei tei-q\"\u003e“raisin,”\u003c/span\u003e with one real egg instead of the word\n \u003cspan class=\"tei tei-q\"\u003e“egg,”\u003c/span\u003e might be an inadequate meal,\n but it would at least be a commencement of reality. The contention of\n the survival-theory that we ought to stick to non-personal elements\n exclusively seems like saying that we ought to be satisfied forever\n with reading the naked bill of fare. I think, therefore, that however\n particular questions connected with our individual destinies may be\n answered, it is only by acknowledging them as genuine questions, and\n living in the sphere of thought which they open up, that we become\n profound. But to live thus is to be religious; so I unhesitatingly\n repudiate the survival-theory of religion, as being founded on an\n egregious mistake. It does not follow, because our ancestors made so\n many errors of fact and mixed them with their religion, that we\n should therefore leave off being religious at all.\u003ca id=\"noteref_335\"\n name=\"noteref_335\" href=\"#note_335\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e335\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e By\n being religious we establish ourselves in \u003cspan class=\"tei tei-pb\"\n id=\"page501\"\u003e[pg 501]\u003c/span\u003e\u003ca name=\"Pg501\" id=\"Pg501\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e possession of ultimate reality at the only\n points at which reality is given us to guard. Our responsible concern\n is with our private destiny, after all.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eYou see now why I\n have been so individualistic throughout these lectures, and why I\n have seemed so bent on rehabilitating the element of feeling in\n religion and subordinating its intellectual part. Individuality is\n founded in feeling; and the recesses of feeling, the darker, blinder\n strata of character, are the only places in the world in which we\n catch real fact in the making, and \u003cspan class=\"tei tei-pb\" id=\n \"page502\"\u003e[pg 502]\u003c/span\u003e\u003ca name=\"Pg502\" id=\"Pg502\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e directly perceive how events happen, and how\n work is actually done.\u003ca id=\"noteref_336\" name=\"noteref_336\" href=\n \"#note_336\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e336\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\n Compared with this world of living individualized feelings, the world\n of generalized objects which the intellect contemplates is without\n solidity or life. As in stereoscopic or kinetoscopic pictures seen\n outside the instrument, the third dimension, the movement, the vital\n element, are not there. We get a beautiful picture of an express\n train supposed to be moving, but where in the picture, as I have\n heard a friend say, is the energy or the fifty miles an hour?\u003ca id=\n \"noteref_337\" name=\"noteref_337\" href=\"#note_337\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e337\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page503\"\u003e[pg 503]\u003c/span\u003e\u003ca name=\"Pg503\" id=\"Pg503\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet us agree,\n then, that Religion, occupying herself with personal destinies and\n keeping thus in contact with the only absolute realities which we\n know, must necessarily play an eternal part in human history. The\n next thing to decide is what she reveals about those destinies, or\n whether indeed she reveals anything distinct enough to be considered\n a general message to mankind. We have done as you see, with our\n preliminaries, and our final summing up can now begin.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI am well aware\n that after all the palpitating documents which I have quoted, and all\n the perspectives of emotion-inspiring institution and belief that my\n previous lectures have opened, the dry analysis to which I now\n advance may appear to many of you like an anti-climax, a tapering-off\n and flattening out of the subject, instead of a crescendo of interest\n and result. I said awhile ago that the religious attitude of\n Protestants appears poverty-stricken to the Catholic imagination.\n Still more poverty-stricken, I fear, may my final summing up of the\n subject appear at first to some of you. On which account I pray you\n now to bear this point in mind, that in the present part of it I am\n expressly trying to reduce religion to its lowest admissible terms,\n to that minimum, free from individualistic excrescences, which all\n religions contain as their nucleus, and on which it may be hoped that\n all religious persons may agree. That \u003cspan class=\"tei tei-pb\" id=\n \"page504\"\u003e[pg 504]\u003c/span\u003e\u003ca name=\"Pg504\" id=\"Pg504\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e established, we should have a result which\n might be small, but would at least be solid; and on it and round it\n the ruddier additional beliefs on which the different individuals\n make their venture might be grafted, and flourish as richly as you\n please. I shall add my own over-belief (which will be, I confess, of\n a somewhat pallid kind, as befits a critical philosopher), and you\n will, I hope, also add your over-beliefs, and we shall soon be in the\n varied world of concrete religious constructions once more. For the\n moment, let me dryly pursue the analytic part of the task.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eBoth thought and\n feeling are determinants of conduct, and the same conduct may be\n determined either by feeling or by thought. When we survey the whole\n field of religion, we find a great variety in the thoughts that have\n prevailed there; but the feelings on the one hand and the conduct on\n the other are almost always the same, for Stoic, Christian, and\n Buddhist saints are practically indistinguishable in their lives. The\n theories which Religion generates, being thus variable, are\n secondary; and if you wish to grasp her essence, you must look to the\n feelings and the conduct as being the more constant elements. It is\n between these two elements that the short circuit exists on which she\n carries on her principal business, while the ideas and symbols and\n other institutions form loop-lines which may be perfections and\n improvements, and may even some day all be united into one harmonious\n system, but which are not to be regarded as organs with an\n indispensable function, necessary at all times for religious life to\n go on. This seems to me the first conclusion which we are entitled to\n draw from the phenomena we have passed in review.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe next step is\n to characterize the feelings. To what psychological order do they\n belong?\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page505\"\u003e[pg\n 505]\u003c/span\u003e\u003ca name=\"Pg505\" id=\"Pg505\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe resultant\n outcome of them is in any case what Kant calls a \u003cspan class=\n \"tei tei-q\"\u003e“sthenic”\u003c/span\u003e affection, an excitement of the\n cheerful, expansive, \u003cspan class=\"tei tei-q\"\u003e“dynamogenic”\u003c/span\u003e\n order which, like any tonic, freshens our vital powers. In almost\n every lecture, but especially in the lectures on Conversion and on\n Saintliness, we have seen how this emotion overcomes temperamental\n melancholy and imparts endurance to the Subject, or a zest, or a\n meaning, or an enchantment and glory to the common objects of\n life.\u003ca id=\"noteref_338\" name=\"noteref_338\" href=\n \"#note_338\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e338\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n name of \u003cspan class=\"tei tei-q\"\u003e“faith-state,”\u003c/span\u003e by which\n Professor Leuba designates it, is a good one.\u003ca id=\"noteref_339\"\n name=\"noteref_339\" href=\"#note_339\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e339\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e It is a\n biological as well as a psychological condition, and Tolstoy is\n absolutely accurate in classing faith among the forces \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eby which men\n live\u003c/span\u003e\u003c/em\u003e.\u003ca id=\"noteref_340\" name=\"noteref_340\" href=\n \"#note_340\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e340\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e The\n total absence of it, anhedonia,\u003ca id=\"noteref_341\" name=\"noteref_341\"\n href=\"#note_341\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e341\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e means\n collapse.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe faith-state\n may hold a very minimum of intellectual content. We saw examples of\n this in those sudden raptures of the divine presence, or in such\n mystical seizures as Dr. Bucke described.\u003ca id=\"noteref_342\" name=\n \"noteref_342\" href=\"#note_342\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e342\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e It may\n be a mere vague enthusiasm, half spiritual, half vital, a courage,\n and a feeling that great and wondrous things are in the air.\u003ca id=\n \"noteref_343\" name=\"noteref_343\" href=\"#note_343\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e343\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003cspan class=\"tei tei-pb\"\n id=\"page506\"\u003e[pg 506]\u003c/span\u003e\u003ca name=\"Pg506\" id=\"Pg506\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen, however, a\n positive intellectual content is associated with a faith-state, it\n gets invincibly stamped in upon belief,\u003ca id=\"noteref_344\" name=\n \"noteref_344\" href=\"#note_344\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e344\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and\n this explains the passionate loyalty of religious persons everywhere\n to the minutest details of their so widely differing creeds. Taking\n creeds and faith-state together, as forming \u003cspan class=\n \"tei tei-q\"\u003e“religions,”\u003c/span\u003e and treating these as purely\n subjective phenomena, without regard to the question of their\n \u003cspan class=\"tei tei-q\"\u003e“truth,”\u003c/span\u003e we are obliged, on account of\n their extraordinary influence upon action and endurance, to class\n them amongst the most important biological functions of mankind.\n Their stimulant and anæsthetic effect is so great that Professor\n Leuba, in a recent article,\u003ca id=\"noteref_345\" name=\"noteref_345\"\n href=\"#note_345\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e345\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e goes so\n far as to say that so long as men can \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003euse\u003c/span\u003e\u003c/em\u003e their\n God, they care very little who he is, or even whether he is at all.\n \u003cspan class=\"tei tei-q\"\u003e“The truth of the matter can be put,”\u003c/span\u003e\n says Leuba, \u003cspan class=\"tei tei-q\"\u003e“in this way: \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eGod is not known, he\n is not understood; he is used\u003c/span\u003e\u003c/em\u003e—sometimes as meat-purveyor,\n sometimes as moral support, sometimes as friend, sometimes as an\n object of love. If he proves himself useful, the religious\n \u003cspan class=\"tei tei-pb\" id=\"page507\"\u003e[pg 507]\u003c/span\u003e\u003ca name=\"Pg507\"\n id=\"Pg507\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e consciousness asks for no more\n than that. Does God really exist? How does he exist? What is he? are\n so many irrelevant questions. Not God, but life, more life, a larger,\n richer, more satisfying life, is, in the last analysis, the end of\n religion. The love of life, at any and every level of development, is\n the religious impulse.”\u003c/span\u003e\u003ca id=\"noteref_346\" name=\"noteref_346\"\n href=\"#note_346\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e346\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAt this purely\n subjective rating, therefore, Religion must be considered vindicated\n in a certain way from the attacks of her critics. It would seem that\n she cannot be a mere anachronism and survival, but must exert a\n permanent function, whether she be with or without intellectual\n content, and whether, if she have any, it be true or false.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe must next pass\n beyond the point of view of merely subjective utility, and make\n inquiry into the intellectual content itself.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFirst, is there,\n under all the discrepancies of the creeds, a common nucleus to which\n they bear their testimony unanimously?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnd second, ought\n we to consider the testimony true?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI will take up the\n first question first, and answer it immediately in the affirmative.\n The warring gods and \u003cspan class=\"tei tei-pb\" id=\"page508\"\u003e[pg\n 508]\u003c/span\u003e\u003ca name=\"Pg508\" id=\"Pg508\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n formulas of the various religions do indeed cancel each other, but\n there is a certain uniform deliverance in which religions all appear\n to meet. It consists of two parts:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e1. An uneasiness;\n and\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e2. Its\n solution.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e1. The uneasiness,\n reduced to its simplest terms, is a sense that there is \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esomething wrong about\n us\u003c/span\u003e\u003c/em\u003e as we naturally stand.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e2. The solution is\n a sense that \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewe are saved from the wrongness\u003c/span\u003e\u003c/em\u003e by\n making proper connection with the higher powers.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn those more\n developed minds which alone we are studying, the wrongness takes a\n moral character, and the salvation takes a mystical tinge. I think we\n shall keep well within the limits of what is common to all such minds\n if we formulate the essence of their religious experience in terms\n like these:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe individual, so\n far as he suffers from his wrongness and criticises it, is to that\n extent consciously beyond it, and in at least possible touch with\n something higher, if anything higher exist. Along with the wrong part\n there is thus a better part of him, even though it may be but a most\n helpless germ. With which part he should identify his real being is\n by no means obvious at this stage; but when stage 2 (the stage of\n solution or salvation) arrives,\u003ca id=\"noteref_347\" name=\"noteref_347\"\n href=\"#note_347\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e347\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e the man\n identifies his real being with the germinal higher part of himself;\n and does so in the following way. \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eHe becomes conscious\n that this higher part is conterminous and continuous with a\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003emore\u003c/span\u003e\u003c/span\u003e \u003cspan style=\n \"font-style: italic\"\u003eof the same quality, which is operative in the\n universe outside of him, and which he can keep in working touch with,\n and in a fashion get on board of and save himself when all his lower\n being has gone to pieces in the wreck.\u003c/span\u003e\u003c/em\u003e\u003c/p\u003e\u003cspan class=\n \"tei tei-pb\" id=\"page509\"\u003e[pg 509]\u003c/span\u003e\u003ca name=\"Pg509\" id=\"Pg509\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt seems to me\n that all the phenomena are accurately describable in these very\n simple general terms.\u003ca id=\"noteref_348\" name=\"noteref_348\" href=\n \"#note_348\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e348\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e They\n allow for the divided self and the struggle; they involve the change\n of personal centre and the surrender of the lower self; they express\n the appearance of exteriority of the helping power and yet account\n for our sense of union with it;\u003ca id=\"noteref_349\" name=\"noteref_349\"\n href=\"#note_349\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e349\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and\n they fully justify our feelings of security and joy. There is\n probably no autobiographic document, among all those which I have\n quoted, to which the description will not well apply. One need only\n add such specific details as will adapt it to various theologies and\n various personal temperaments, and one will then have the various\n experiences reconstructed in their individual forms.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSo far, however,\n as this analysis goes, the experiences are only psychological\n phenomena. They possess, it is true, enormous biological worth.\n Spiritual strength really increases in the subject when he has them,\n a new life opens for him, and they seem to him a place of conflux\n where the forces of two universes meet; and yet this may be nothing\n but his subjective way of feeling things, a mood of his own fancy, in\n spite of the effects produced. I now turn to my second question: What\n is the objective \u003cspan class=\"tei tei-q\"\u003e“truth”\u003c/span\u003e of their\n content?\u003ca id=\"noteref_350\" name=\"noteref_350\" href=\n \"#note_350\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e350\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe part of the\n content concerning which the question \u003cspan class=\"tei tei-pb\" id=\n \"page510\"\u003e[pg 510]\u003c/span\u003e\u003ca name=\"Pg510\" id=\"Pg510\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e of truth most pertinently arises is that\n \u003cspan class=\"tei tei-q\"\u003e“\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003emore\u003c/span\u003e\u003c/span\u003e of the same\n quality”\u003c/span\u003e with which our own higher self appears in the\n experience to come into harmonious working relation. Is such a\n \u003cspan class=\"tei tei-q\"\u003e“more”\u003c/span\u003e merely our own notion, or does\n it really exist? If so, in what shape does it exist? Does it act, as\n well as exist? And in what form should we conceive of that\n \u003cspan class=\"tei tei-q\"\u003e“union”\u003c/span\u003e with it of which religious\n geniuses are so convinced?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt is in answering\n these questions that the various theologies perform their theoretic\n work, and that their divergencies most come to light. They all agree\n that the \u003cspan class=\"tei tei-q\"\u003e“more”\u003c/span\u003e really exists; though\n some of them hold it to exist in the shape of a personal god or gods,\n while others are satisfied to conceive it as a stream of ideal\n tendency embedded in the eternal structure of the world. They all\n agree, moreover, that it acts as well as exists, and that something\n really is effected for the better when you throw your life into its\n hands. It is when they treat of the experience of \u003cspan class=\n \"tei tei-q\"\u003e“union”\u003c/span\u003e with it that their speculative differences\n appear most clearly. Over this point pantheism and theism, nature and\n second birth, works and grace and karma, immortality and\n reincarnation, rationalism and mysticism, carry on inveterate\n disputes.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAt the end of my\n lecture on Philosophy\u003ca id=\"noteref_351\" name=\"noteref_351\" href=\n \"#note_351\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e351\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e I held\n out the notion that an impartial science of religions might sift out\n from the midst of their discrepancies a common body of doctrine which\n she might also formulate in terms to which physical science need not\n object. This, I said, she might adopt as her own reconciling\n hypothesis, and recommend it for general belief. I also said that in\n my last lecture I should have to try my own hand at framing such an\n hypothesis.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe time has now\n come for this attempt. Who says \u003cspan class=\"tei tei-pb\" id=\n \"page511\"\u003e[pg 511]\u003c/span\u003e\u003ca name=\"Pg511\" id=\"Pg511\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e \u003cspan class=\"tei tei-q\"\u003e“hypothesis”\u003c/span\u003e\n renounces the ambition to be coercive in his arguments. The most I\n can do is, accordingly, to offer something that may fit the facts so\n easily that your scientific logic will find no plausible pretext for\n vetoing your impulse to welcome it as true.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe \u003cspan class=\n \"tei tei-q\"\u003e“more,”\u003c/span\u003e as we called it, and the meaning of our\n \u003cspan class=\"tei tei-q\"\u003e“union”\u003c/span\u003e with it, form the nucleus of\n our inquiry. Into what definite description can these words be\n translated, and for what definite facts do they stand? It would never\n do for us to place ourselves offhand at the position of a particular\n theology, the Christian theology, for example, and proceed\n immediately to define the \u003cspan class=\"tei tei-q\"\u003e“more”\u003c/span\u003e as\n Jehovah, and the \u003cspan class=\"tei tei-q\"\u003e“union”\u003c/span\u003e as his\n imputation to us of the righteousness of Christ. That would be unfair\n to other religions, and, from our present standpoint at least, would\n be an over-belief.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWe must begin by\n using less particularized terms; and, since one of the duties of the\n science of religions is to keep religion in connection with the rest\n of science, we shall do well to seek first of all a way of describing\n the \u003cspan class=\"tei tei-q\"\u003e“more,”\u003c/span\u003e which psychologists may\n also recognize as real. The \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esubconscious self\u003c/span\u003e\u003c/em\u003e is nowadays a\n well-accredited psychological entity; and I believe that in it we\n have exactly the mediating term required. Apart from all religious\n considerations, there is actually and literally more life in our\n total soul than we are at any time aware of. The exploration of the\n transmarginal field has hardly yet been seriously undertaken, but\n what Mr. Myers said in 1892 in his essay on the Subliminal\n Consciousness\u003ca id=\"noteref_352\" name=\"noteref_352\" href=\n \"#note_352\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e352\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e is\n \u003cspan class=\"tei tei-pb\" id=\"page512\"\u003e[pg 512]\u003c/span\u003e\u003ca name=\"Pg512\"\n id=\"Pg512\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e as true as when it was first\n written: \u003cspan class=\"tei tei-q\"\u003e“Each of us is in reality an abiding\n psychical entity far more extensive than he knows—an individuality\n which can never express itself completely through any corporeal\n manifestation. The Self manifests through the organism; but there is\n always some part of the Self unmanifested; and always, as it seems,\n some power of organic expression in abeyance or\n reserve.”\u003c/span\u003e\u003ca id=\"noteref_353\" name=\"noteref_353\" href=\n \"#note_353\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e353\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Much of\n the content of this larger background against which our conscious\n being stands out in relief is insignificant. Imperfect memories,\n silly jingles, inhibitive timidities, \u003cspan class=\n \"tei tei-q\"\u003e“dissolutive”\u003c/span\u003e phenomena of various sorts, as Myers\n calls them, enter into it for a large part. But in it many of the\n performances of genius seem also to have their origin; and in our\n study of conversion, of mystical experiences, and of prayer, we have\n seen how striking a part invasions from this region play in the\n religious life.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eLet me then\n propose, as an hypothesis, that whatever it may be on its \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003efarther\u003c/span\u003e\u003c/em\u003e\n side, the \u003cspan class=\"tei tei-q\"\u003e“more”\u003c/span\u003e with which in\n religious experience we feel ourselves connected is on its \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ehither\u003c/span\u003e\u003c/em\u003e\n side the subconscious continuation of our conscious life. Starting\n thus with a recognized psychological fact as our basis, we seem to\n preserve a contact with \u003cspan class=\"tei tei-q\"\u003e“science”\u003c/span\u003e\n which the ordinary theologian lacks. At the same time the\n theologian\u0027s contention that the religious man is moved by an\n external power is vindicated, for it is one of the peculiarities of\n invasions from the \u003cspan class=\"tei tei-pb\" id=\"page513\"\u003e[pg\n 513]\u003c/span\u003e\u003ca name=\"Pg513\" id=\"Pg513\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n subconscious region to take on objective appearances, and to suggest\n to the Subject an external control. In the religious life the control\n is felt as \u003cspan class=\"tei tei-q\"\u003e“higher”\u003c/span\u003e; but since on our\n hypothesis it is primarily the higher faculties of our own hidden\n mind which are controlling, the sense of union with the power beyond\n us is a sense of something, not merely apparently, but literally\n true.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis doorway into\n the subject seems to me the best one for a science of religions, for\n it mediates between a number of different points of view. Yet it is\n only a doorway, and difficulties present themselves as soon as we\n step through it, and ask how far our transmarginal consciousness\n carries us if we follow it on its remoter side. Here the over-beliefs\n begin: here mysticism and the conversion-rapture and Vedantism and\n transcendental idealism bring in their monistic interpretations\u003ca id=\n \"noteref_354\" name=\"noteref_354\" href=\"#note_354\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e354\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e and\n tell us that the finite self rejoins the absolute self, for it was\n always one with God and identical with the soul of the world.\u003ca id=\n \"noteref_355\" name=\"noteref_355\" href=\"#note_355\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e355\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Here\n the prophets of all the different religions \u003cspan class=\"tei tei-pb\"\n id=\"page514\"\u003e[pg 514]\u003c/span\u003e\u003ca name=\"Pg514\" id=\"Pg514\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e come with their visions, voices, raptures, and\n other openings, supposed by each to authenticate his own peculiar\n faith.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThose of us who\n are not personally favored with such specific revelations must stand\n outside of them altogether and, for the present at least, decide\n that, since they corroborate incompatible theological doctrines, they\n neutralize one another and leave no fixed result. If we follow any\n one of them, or if we follow philosophical theory and embrace\n monistic pantheism on non-mystical grounds, we do so in the exercise\n of our individual freedom, and build out our religion in the way most\n congruous with our personal susceptibilities. Among these\n susceptibilities intellectual ones play a decisive part. Although the\n religious question is primarily a question of life, of living or not\n living in the higher union which opens itself to us as a gift, yet\n the spiritual excitement in which the gift appears a real one will\n often fail to be aroused in an individual until certain particular\n intellectual beliefs or ideas which, as we say, come home to him, are\n touched.\u003ca id=\"noteref_356\" name=\"noteref_356\" href=\n \"#note_356\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e356\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e These\n ideas will thus be essential to \u003cspan class=\"tei tei-pb\" id=\n \"page515\"\u003e[pg 515]\u003c/span\u003e\u003ca name=\"Pg515\" id=\"Pg515\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e that individual\u0027s religion;—which is as much as\n to say that over-beliefs in various directions are absolutely\n indispensable, and that we should treat them with tenderness and\n tolerance so long as they are not intolerant themselves. As I have\n elsewhere written, the most interesting and valuable things about a\n man are usually his over-beliefs.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDisregarding the\n over-beliefs, and confining ourselves to what is common and generic,\n we have in \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethe fact that the conscious person is continuous\n with a wider self through which saving experiences\n come\u003c/span\u003e\u003c/em\u003e,\u003ca id=\"noteref_357\" name=\"noteref_357\" href=\n \"#note_357\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e357\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e a\n positive content of religious experience which, it seems to me,\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eis\n literally and objectively true as far as it goes\u003c/span\u003e\u003c/em\u003e. If I\n now proceed to state my own hypothesis about the farther limits of\n this extension of our personality, I shall be offering my own\n over-belief—though I know it will appear a sorry under-belief to some\n of you—for which I can only bespeak the same indulgence which in a\n converse case I should accord to yours.\u003c/p\u003e\n\n \u003cdiv class=\"tei tei-tb\"\u003e\n \u003chr style=\"width: 50%\" /\u003e\n \u003c/div\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe further limits\n of our being plunge, it seems to me, into an altogether other\n dimension of existence from the sensible and merely \u003cspan class=\n \"tei tei-q\"\u003e“understandable”\u003c/span\u003e world. Name it the mystical\n region, or the supernatural region, whichever you \u003cspan class=\n \"tei tei-pb\" id=\"page516\"\u003e[pg 516]\u003c/span\u003e\u003ca name=\"Pg516\" id=\"Pg516\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e choose. So far as our ideal impulses\n originate in this region (and most of them do originate in it, for we\n find them possessing us in a way for which we cannot articulately\n account), we belong to it in a more intimate sense than that in which\n we belong to the visible world, for we belong in the most intimate\n sense wherever our ideals belong. Yet the unseen region in question\n is not merely ideal, for it produces effects in this world. When we\n commune with it, work is actually done upon our finite personality,\n for we are turned into new men, and consequences in the way of\n conduct follow in the natural world upon our regenerative\n change.\u003ca id=\"noteref_358\" name=\"noteref_358\" href=\n \"#note_358\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e358\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But\n that which produces effects within another reality must be termed a\n reality itself, so I feel as if we had no philosophic excuse for\n calling the unseen or mystical world unreal.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eGod is the natural\n appellation, for us Christians at least, for the supreme reality, so\n I will call this higher part of the universe by the name of\n God.\u003ca id=\"noteref_359\" name=\"noteref_359\" href=\n \"#note_359\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e359\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e We and\n God \u003cspan class=\"tei tei-pb\" id=\"page517\"\u003e[pg 517]\u003c/span\u003e\u003ca name=\n \"Pg517\" id=\"Pg517\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e have business with\n each other; and in opening ourselves to his influence our deepest\n destiny is fulfilled. The universe, at those parts of it which our\n personal being constitutes, takes a turn genuinely for the worse or\n for the better in proportion as each one of us fulfills or evades\n God\u0027s demands. As far as this goes I probably have you with me, for I\n only translate into schematic language what I may call the\n instinctive belief of mankind: God is real since he produces real\n effects.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe real effects\n in question, so far as I have as yet admitted them, are exerted on\n the personal centres of energy of the various subjects, but the\n spontaneous faith of most of the subjects is that they embrace a\n wider sphere than this. Most religious men believe (or \u003cspan class=\n \"tei tei-q\"\u003e“know,”\u003c/span\u003e if they be mystical) that not only they\n themselves, but the whole universe of beings to whom the God is\n present, are secure in his parental hands. There is a sense, a\n dimension, they are sure, in which we are \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eall\u003c/span\u003e\u003c/em\u003e\n saved, in spite of the gates of hell and all adverse terrestrial\n appearances. God\u0027s existence is the guarantee of an ideal order that\n shall be permanently preserved. This world may indeed, as science\n assures us, some day burn up or freeze; but if it is part of his\n order, the old ideals are sure to be brought elsewhere to fruition,\n so that where God is, tragedy is only provisional and partial, and\n shipwreck and dissolution are not the absolutely final things. Only\n when this farther step of faith concerning God is taken, and remote\n objective consequences are predicted, does religion, as it seems to\n me, get wholly free from the first immediate subjective experience,\n and bring a \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ereal hypothesis\u003c/span\u003e\u003c/em\u003e into play. A good\n hypothesis in science must have \u003cspan class=\"tei tei-pb\" id=\n \"page518\"\u003e[pg 518]\u003c/span\u003e\u003ca name=\"Pg518\" id=\"Pg518\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e other properties than those of the phenomenon\n it is immediately invoked to explain, otherwise it is not prolific\n enough. God, meaning only what enters into the religious man\u0027s\n experience of union, falls short of being an hypothesis of this more\n useful order. He needs to enter into wider cosmic relations in order\n to justify the subject\u0027s absolute confidence and peace.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThat the God with\n whom, starting from the hither side of our own extra-marginal self,\n we come at its remoter margin into commerce should be the absolute\n world-ruler, is of course a very considerable over-belief.\n Over-belief as it is, though, it is an article of almost every one\u0027s\n religion. Most of us pretend in some way to prop it upon our\n philosophy, but the philosophy itself is really propped upon this\n faith. What is this but to say that Religion, in her fullest exercise\n of function, is not a mere illumination of facts already elsewhere\n given, not a mere passion, like love, which views things in a rosier\n light. It is indeed that, as we have seen abundantly. But it is\n something more, namely, a postulator of new \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003efacts\u003c/span\u003e\u003c/em\u003e as\n well. The world interpreted religiously is not the materialistic\n world over again, with an altered expression; it must have, over and\n above the altered expression, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ea natural constitution\u003c/span\u003e\u003c/em\u003e different at\n some point from that which a materialistic world would have. It must\n be such that different events can be expected in it, different\n conduct must be required.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis thoroughly\n \u003cspan class=\"tei tei-q\"\u003e“pragmatic”\u003c/span\u003e view of religion has\n usually been taken as a matter of course by common men. They have\n interpolated divine miracles into the field of nature, they have\n built a heaven out beyond the grave. It is only transcendentalist\n metaphysicians who think that, without adding any concrete details to\n Nature, or subtracting any, but by simply calling it the expression\n of absolute spirit, you make it more divine just as it\n stands.\u003c/p\u003e\u003cspan class=\"tei tei-pb\" id=\"page519\"\u003e[pg\n 519]\u003c/span\u003e\u003ca name=\"Pg519\" id=\"Pg519\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI believe the\n pragmatic way of taking religion to be the deeper way. It gives it\n body as well as soul, it makes it claim, as everything real must\n claim, some characteristic realm of fact as its very own. What the\n more characteristically divine facts are, apart from the actual\n inflow of energy in the faith-state and the prayer-state, I know not.\n But the over-belief on which I am ready to make my personal venture\n is that they exist. The whole drift of my education goes to persuade\n me that the world of our present consciousness is only one out of\n many worlds of consciousness that exist, and that those other worlds\n must contain experiences which have a meaning for our life also; and\n that although in the main their experiences and those of this world\n keep discrete, yet the two become continuous at certain points, and\n higher energies filter in. By being faithful in my poor measure to\n this over-belief, I seem to myself to keep more sane and true. I\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ecan\u003c/span\u003e\u003c/em\u003e, of course, put myself into the\n sectarian scientist\u0027s attitude, and imagine vividly that the world of\n sensations and of scientific laws and objects may be all. But\n whenever I do this, I hear that inward monitor of which W. K.\n Clifford once wrote, whispering the word \u003cspan class=\n \"tei tei-q\"\u003e“bosh!”\u003c/span\u003e Humbug is humbug, even though it bear the\n scientific name, and the total expression of human experience, as I\n view it objectively, invincibly urges me beyond the narrow\n \u003cspan class=\"tei tei-q\"\u003e“scientific”\u003c/span\u003e bounds. Assuredly, the\n real world is of a different temperament,—more intricately built than\n physical science allows. So my objective and my subjective conscience\n both hold me to the over-belief which I express. Who knows whether\n the faithfulness of individuals here below to their own poor\n over-beliefs may not actually help God in turn to be more effectively\n faithful to his own greater tasks?\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page520\"\u003e[pg 520]\u003c/span\u003e\u003ca name=\n \"Pg520\" id=\"Pg520\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc31\" id=\"toc31\"\u003e\u003c/a\u003e \u003ca name=\"pdf32\" id=\"pdf32\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-bottom: 3.46em; margin-top: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003ePostscript.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn writing my\n concluding lecture I had to aim so much at simplification that I fear\n that my general philosophic position received so scant a statement as\n hardly to be intelligible to some of my readers. I therefore add this\n epilogue, which must also be so brief as possibly to remedy but\n little the defect. In a later work I may be enabled to state my\n position more amply and consequently more clearly.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOriginality cannot\n be expected in a field like this, where all the attitudes and tempers\n that are possible have been exhibited in literature long ago, and\n where any new writer can immediately be classed under a familiar\n head. If one should make a division of all thinkers into naturalists\n and supernaturalists, I should undoubtedly have to go, along with\n most philosophers, into the supernaturalist branch. But there is a\n crasser and a more refined supernaturalism, and it is to the refined\n division that most philosophers at the present day belong. If not\n regular transcendental idealists, they at least obey the Kantian\n direction enough to bar out ideal entities from interfering causally\n in the course of phenomenal events. Refined supernaturalism is\n universalistic supernaturalism; for the \u003cspan class=\n \"tei tei-q\"\u003e“crasser”\u003c/span\u003e variety \u003cspan class=\n \"tei tei-q\"\u003e“piecemeal”\u003c/span\u003e supernaturalism would perhaps be the\n better name. It went with that older theology which to-day is\n supposed to reign only among uneducated people, or to be found among\n the few belated professors of the dualisms which Kant is thought to\n have displaced. It admits miracles \u003cspan class=\"tei tei-pb\" id=\n \"page521\"\u003e[pg 521]\u003c/span\u003e\u003ca name=\"Pg521\" id=\"Pg521\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e and providential leadings, and finds no\n intellectual difficulty in mixing the ideal and the real worlds\n together by interpolating influences from the ideal region among the\n forces that causally determine the real world\u0027s details. In this the\n refined supernaturalists think that it muddles disparate dimensions\n of existence. For them the world of the ideal has no efficient\n causality, and never bursts into the world of phenomena at particular\n points. The ideal world, for them, is not a world of facts, but only\n of the meaning of facts; it is a point of view for judging facts. It\n appertains to a different \u003cspan class=\"tei tei-q\"\u003e“-ology,”\u003c/span\u003e\n and inhabits a different dimension of being altogether from that in\n which existential propositions obtain. It cannot get down upon the\n flat level of experience and interpolate itself piecemeal between\n distinct portions of nature, as those who believe, for example, in\n divine aid coming in response to prayer, are bound to think it\n must.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eNotwithstanding my\n own inability to accept either popular Christianity or scholastic\n theism, I suppose that my belief that in communion with the Ideal new\n force comes into the world, and new departures are made here below,\n subjects me to being classed among the supernaturalists of the\n piecemeal or crasser type. Universalistic supernaturalism surrenders,\n it seems to me, too easily to naturalism. It takes the facts of\n physical science at their face-value, and leaves the laws of life\n just as naturalism finds them, with no hope of remedy, in case their\n fruits are bad. It confines itself to sentiments about life as a\n whole, sentiments which may be admiring and adoring, but which need\n not be so, as the existence of systematic pessimism proves. In this\n universalistic way of taking the ideal world, the essence of\n practical religion seems to me to evaporate. Both instinctively and\n for logical reasons, I find it hard to \u003cspan class=\"tei tei-pb\" id=\n \"page522\"\u003e[pg 522]\u003c/span\u003e\u003ca name=\"Pg522\" id=\"Pg522\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e believe that principles can exist which make no\n difference in facts.\u003ca id=\"noteref_360\" name=\"noteref_360\" href=\n \"#note_360\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e360\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But all\n facts are particular facts, and the whole interest of the question of\n God\u0027s existence seems to me to lie in the consequences for\n particulars which that existence may be expected to entail. That no\n concrete particular of experience should alter its complexion in\n consequence of a God being there seems to me an incredible\n proposition, and yet it is the thesis to which (implicitly at any\n rate) refined supernaturalism seems to cling. It is only with\n experience \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003een bloc\u003c/span\u003e\u003c/span\u003e, it says, that the\n Absolute maintains relations. It condescends to no transactions of\n detail.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI am ignorant of\n Buddhism and speak under correction, and merely in order the better\n to describe my general point of view; but as I apprehend the\n Buddhistic doctrine of Karma, I agree in principle with that. All\n supernaturalists admit that facts are under the judgment of higher\n law; but for Buddhism as I interpret it, and for religion generally\n so far as it remains unweakened by transcendentalistic metaphysics,\n the word \u003cspan class=\"tei tei-q\"\u003e“judgment”\u003c/span\u003e here means no such\n bare academic verdict or platonic appreciation as it means in\n Vedantic or modern absolutist systems; it carries, on the contrary,\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eexecution\u003c/span\u003e\u003c/em\u003e with it, is \u003cspan lang=\n \"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ein\u003c/span\u003e \u003cspan class=\"tei tei-pb\" id=\n \"page523\"\u003e[pg 523]\u003c/span\u003e\u003ca name=\"Pg523\" id=\"Pg523\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\u003cspan style=\n \"font-style: italic\"\u003erebus\u003c/span\u003e\u003c/span\u003e as well as \u003cspan lang=\"la\"\n class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003epost rem\u003c/span\u003e\u003c/span\u003e, and operates\n \u003cspan class=\"tei tei-q\"\u003e“causally”\u003c/span\u003e as partial factor in the\n total fact. The universe becomes a gnosticism\u003ca id=\"noteref_361\"\n name=\"noteref_361\" href=\"#note_361\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e361\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e pure\n and simple on any other terms. But this view that judgment and\n execution go together is that of the crasser supernaturalist way of\n thinking, so the present volume must on the whole be classed with the\n other expressions of that creed.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI state the matter\n thus bluntly, because the current of thought in academic circles runs\n against me, and I feel like a man who must set his back against an\n open door quickly if he does not wish to see it closed and locked. In\n spite of its being so shocking to the reigning intellectual tastes, I\n believe that a candid consideration of piecemeal supernaturalism and\n a complete discussion of all its metaphysical bearings will show it\n to be the hypothesis by which the largest number of legitimate\n requirements are met. That of course would be a program for other\n books than this; what I now say sufficiently indicates to the\n philosophic reader the place where I belong.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf asked just\n where the differences in fact which are due to God\u0027s existence come\n in, I should have to say that in general I have no hypothesis to\n offer beyond what the phenomenon of \u003cspan class=\n \"tei tei-q\"\u003e“prayerful communion,”\u003c/span\u003e especially when certain\n kinds of incursion from the subconscious region take part in it,\n immediately suggests. The appearance is that in this phenomenon\n something ideal, which in one sense is part of ourselves and in\n another sense is not ourselves, actually exerts an influence, raises\n our centre of personal energy, and produces regenerative effects\n unattainable in other ways. If, then, there be a wider world of being\n than that of our every-day consciousness, if in it there be forces\n whose effects on us are intermittent, if \u003cspan class=\"tei tei-pb\" id=\n \"page524\"\u003e[pg 524]\u003c/span\u003e\u003ca name=\"Pg524\" id=\"Pg524\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e one facilitating condition of the effects be\n the openness of the \u003cspan class=\"tei tei-q\"\u003e“subliminal”\u003c/span\u003e door,\n we have the elements of a theory to which the phenomena of religious\n life lend plausibility. I am so impressed by the importance of these\n phenomena that I adopt the hypothesis which they so naturally\n suggest. At these places at least, I say, it would seem as though\n transmundane energies, God, if you will, produced immediate effects\n within the natural world to which the rest of our experience\n belongs.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe difference in\n natural \u003cspan class=\"tei tei-q\"\u003e“fact”\u003c/span\u003e which most of us would\n assign as the first difference which the existence of a God ought to\n make would, I imagine, be personal immortality. Religion, in fact,\n for the great majority of our own race \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003emeans\u003c/span\u003e\u003c/em\u003e\n immortality, and nothing else. God is the producer of immortality;\n and whoever has doubts of immortality is written down as an atheist\n without farther trial. I have said nothing in my lectures about\n immortality or the belief therein, for to me it seems a secondary\n point. If our ideals are only cared for in \u003cspan class=\n \"tei tei-q\"\u003e“eternity,”\u003c/span\u003e I do not see why we might not be\n willing to resign their care to other hands than ours. Yet I\n sympathize with the urgent impulse to be present ourselves, and in\n the conflict of impulses, both of them so vague yet both of them\n noble, I know not how to decide. It seems to me that it is eminently\n a case for facts to testify. Facts, I think, are yet lacking to prove\n \u003cspan class=\"tei tei-q\"\u003e“spirit-return,”\u003c/span\u003e though I have the\n highest respect for the patient labors of Messrs. Myers, Hodgson, and\n Hyslop, and am somewhat impressed by their favorable conclusions. I\n consequently leave the matter open, with this brief word to save the\n reader from a possible perplexity as to why immortality got no\n mention in the body of this book.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe ideal power\n with which we feel ourselves in connection, the \u003cspan class=\n \"tei tei-q\"\u003e“God”\u003c/span\u003e of ordinary men, is, both by ordinary\n \u003cspan class=\"tei tei-pb\" id=\"page525\"\u003e[pg 525]\u003c/span\u003e\u003ca name=\"Pg525\"\n id=\"Pg525\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e men and by philosophers,\n endowed with certain of those metaphysical attributes which in the\n lecture on philosophy I treated with such disrespect. He is assumed\n as a matter of course to be \u003cspan class=\"tei tei-q\"\u003e“one and\n only”\u003c/span\u003e and to be \u003cspan class=\"tei tei-q\"\u003e“infinite”\u003c/span\u003e; and\n the notion of many finite gods is one which hardly any one thinks it\n worth while to consider, and still less to uphold. Nevertheless, in\n the interests of intellectual clearness, I feel bound to say that\n religious experience, as we have studied it, cannot be cited as\n unequivocally supporting the infinitist belief. The only thing that\n it unequivocally testifies to is that we can experience union with\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esomething\u003c/span\u003e\u003c/em\u003e larger than ourselves and\n in that union find our greatest peace. Philosophy, with its passion\n for unity, and mysticism with its monoideistic bent, both\n \u003cspan class=\"tei tei-q\"\u003e“pass to the limit”\u003c/span\u003e and identify the\n something with a unique God who is the all-inclusive soul of the\n world. Popular opinion, respectful to their authority, follows the\n example which they set.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMeanwhile the\n practical needs and experiences of religion seem to me sufficiently\n met by the belief that beyond each man and in a fashion continuous\n with him there exists a larger power which is friendly to him and to\n his ideals. All that the facts require is that the power should be\n both other and larger than our conscious selves. Anything larger will\n do, if only it be large enough to trust for the next step. It need\n not be infinite, it need not be solitary. It might conceivably even\n be only a larger and more godlike self, of which the present self\n would then be but the mutilated expression, and the universe might\n conceivably be a collection of such selves, of different degrees of\n inclusiveness, with no absolute unity realized in it at all.\u003ca id=\n \"noteref_362\" name=\"noteref_362\" href=\"#note_362\"\u003e\u003cspan class=\n \"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e362\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e Thus\n would a sort of \u003cspan class=\"tei tei-pb\" id=\"page526\"\u003e[pg\n 526]\u003c/span\u003e\u003ca name=\"Pg526\" id=\"Pg526\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n polytheism return upon us—a polytheism which I do not on this\n occasion defend, for my only aim at present is to keep the testimony\n of religious experience clearly within its proper bounds. [Compare p.\n \u003ca href=\"#Pg132\" class=\"tei tei-ref\"\u003e132\u003c/a\u003e above.]\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eUpholders of the\n monistic view will say to such a polytheism (which, by the way, has\n always been the real religion of common people, and is so still\n to-day) that unless there be one all-inclusive God, our guarantee of\n security is left imperfect. In the Absolute, and in the Absolute\n only, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eall\u003c/span\u003e\u003c/em\u003e is saved. If there be different\n gods, each caring for his part, some portion of some of us might not\n be covered with divine protection, and our religious consolation\n would thus fail to be complete. It goes back to what was said on\n pages \u003ca href=\"#Pg131\" class=\"tei tei-ref\"\u003e131-133\u003c/a\u003e, about the\n possibility of there being portions of the universe that may\n irretrievably be lost. Common sense is less sweeping in its demands\n than philosophy or mysticism have been wont to be, and can suffer the\n notion of this world being partly saved and partly lost. The ordinary\n moralistic state of mind makes the salvation of the world conditional\n upon the success with which each unit does its part. Partial and\n conditional salvation is in fact a most familiar notion when taken in\n the abstract, the only difficulty being to determine the details.\n Some men are even disinterested enough to be willing to be in the\n unsaved remnant as far as their persons go, if only they can be\n persuaded that their cause will prevail—all of us are willing,\n whenever our activity-excitement rises sufficiently high. I think, in\n fact, that a final philosophy of religion will have to consider the\n pluralistic hypothesis more seriously than it has hitherto been\n willing to consider it. For practical life at any rate, the\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003echance\u003c/span\u003e\u003c/em\u003e of salvation is enough. No\n fact in human nature is more characteristic than its willingness to\n live on a chance. The existence of the chance makes \u003cspan class=\n \"tei tei-pb\" id=\"page527\"\u003e[pg 527]\u003c/span\u003e\u003ca name=\"Pg527\" id=\"Pg527\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e the difference, as Edmund Gurney says,\n between a life of which the keynote is resignation and a life of\n which the keynote is hope.\u003ca id=\"noteref_363\" name=\"noteref_363\"\n href=\"#note_363\"\u003e\u003cspan class=\"tei tei-noteref\"\u003e\u003cspan style=\n \"font-size: 60%; vertical-align: super\"\u003e363\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e But all\n these statements are unsatisfactory from their brevity, and I can\n only say that I hope to return to the same questions in another\n book.\u003c/p\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page529\"\u003e[pg 529]\u003c/span\u003e\u003ca name=\n \"Pg529\" id=\"Pg529\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n \u003chr class=\"page\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc33\" id=\"toc33\"\u003e\u003c/a\u003e \u003ca name=\"pdf34\" id=\"pdf34\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-bottom: 3.46em; margin-top: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eIndex.\u003c/span\u003e\u003c/h1\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Absolute, oneness with the, \u003ca href=\"#Pg419\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e419\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Abstractness of religious objects, \u003ca href=\"#Pg053\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e53\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAchilles\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg086\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e86\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAckermann, Madame\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg063\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e63\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Adaptation to environment, of things, \u003ca href=\"#Pg438\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e438\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n of saints, \u003ca href=\"#Pg374\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e374-377\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Æsthetic elements in religions, \u003ca href=\"#Pg460\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e460\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003ca name=\"Index-Alacoque\" id=\"Index-Alacoque\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Alacoque, \u003ca href=\"#Pg310\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e310\u003c/a\u003e, \u003ca href=\"#Pg344\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e344\u003c/a\u003e, \u003ca href=\"#Pg413\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e413\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Alcohol, \u003ca href=\"#Pg387\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e387\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAl-Ghazzali\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg402\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e402\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAli\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg341\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e341\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAlleine\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg228\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e228\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAlline\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg159\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e159\u003c/a\u003e, \u003ca href=\n \"#Pg217\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e217\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Alternations of personality, \u003ca href=\"#Pg193\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e193\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAlvarez de Paz\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg116\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e116\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAmiel\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg394\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e394\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Anæsthesia, \u003ca href=\"#Pg288\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e288\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Anæsthetic revelation, \u003ca href=\"#Pg387\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e387-393\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAngelus Silesius\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg417\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e417\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Anger, \u003ca href=\"#Pg181\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e181\u003c/a\u003e, \u003ca href=\"#Pg264\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e264\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“Anhedonia,”\u003c/span\u003e \u003ca href=\"#Pg145\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e145\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Aristocratic type, \u003ca href=\"#Pg371\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e371\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAristotle\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg495\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e495\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Ars, le Curé d\u0027, \u003ca href=\"#Pg302\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e302\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Asceticism\" id=\"Index-Asceticism\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Asceticism, \u003ca href=\"#Pg273\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e273\u003c/a\u003e, \u003ca href=\"#Pg296\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e296-310\u003c/a\u003e, \u003ca href=\"#Pg360\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e360-365\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Aseity, God\u0027s, \u003ca href=\"#Pg439\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e439\u003c/a\u003e, \u003ca href=\"#Pg445\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e445\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Atman, \u003ca href=\"#Pg400\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e400\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Attributes of God, \u003ca href=\"#Pg440\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e440\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n their æsthetic use, \u003ca href=\"#Pg458\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e458\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAugustine, Saint\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg171\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e171\u003c/a\u003e, \u003ca href=\"#Pg361\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e361\u003c/a\u003e, \u003ca href=\"#Pg496\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e496\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAurelius\u003c/span\u003e\u003c/span\u003e, see \u003ca href=\n \"#Index-Marcus-Aurelius\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e\u003cspan class=\"tei tei-hi\" style=\n \"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMarcus\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Automatic writing, \u003ca href=\"#Pg062\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e62\u003c/a\u003e, \u003ca href=\"#Pg478\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e478\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Automatisms\" id=\"Index-Automatisms\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Automatisms, \u003ca href=\"#Pg234\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e234\u003c/a\u003e, \u003ca href=\"#Pg250\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e250\u003c/a\u003e, \u003ca href=\"#Pg478\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e478-483\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBaldwin\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg347\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e347\u003c/a\u003e,\n \u003ca href=\"#Pg503\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e503\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBashkirtseff\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg083\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e83\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBeecher\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg256\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e256\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBehmen\u003c/span\u003e\u003c/span\u003e, see \u003ca href=\n \"#Index-Boehme\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e\u003cspan class=\"tei tei-hi\" style=\n \"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBoehme\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Belief, due to non-rationalistic impulses, \u003ca href=\"#Pg073\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e73\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBesant, Mrs.\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg023\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e23\u003c/a\u003e,\n \u003ca href=\"#Pg168\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e168\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Bhagavad-Gita, \u003ca href=\"#Pg361\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e361\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBlavatsky, Madam\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg421\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e421\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBlood\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg389\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e389\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBlumhardt\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg113\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e113\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003ca name=\"Index-Boehme\" id=\"Index-Boehme\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBoehme\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg410\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e410\u003c/a\u003e, \u003ca href=\n \"#Pg417\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e417\u003c/a\u003e,\n \u003ca href=\"#Pg418\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e418\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBooth\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg203\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e203\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBougaud\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg344\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e344\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBourget\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg263\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e263\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBourignon\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg321\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e321\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBowne\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg502\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e502\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBrainerd\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg212\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e212\u003c/a\u003e,\n \u003ca href=\"#Pg253\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e253\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBray\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg249\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e249\u003c/a\u003e, \u003ca href=\n \"#Pg256\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e256\u003c/a\u003e,\n \u003ca href=\"#Pg290\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e290\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBrooks\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg512\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e512\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBrownell\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg515\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e515\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBucke\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg398\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e398\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Buddhism, \u003ca href=\"#Pg031\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e31\u003c/a\u003e, \u003ca href=\"#Pg034\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e34\u003c/a\u003e, \u003ca href=\"#Pg522\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e522\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Buddhist mysticism, \u003ca href=\"#Pg401\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e401\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBullen\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg287\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e287\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBunyan\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg157\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e157\u003c/a\u003e, \u003ca href=\n \"#Pg160\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e160\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eButterworth\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg411\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e411\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCaird, Edward\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg106\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e106\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCaird, J.\u003c/span\u003e\u003c/span\u003e, on feeling in\n religion, \u003ca href=\"#Pg434\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e434\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n on absolute self, \u003ca href=\"#Pg450\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e450\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n he does not prove, but reaffirms, religion\u0027s dicta, \u003ca href=\n \"#Pg453\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e453\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCall\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg289\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e289\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCarlyle\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg041\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e41\u003c/a\u003e,\n \u003ca href=\"#Pg300\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e300\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCarpenter\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg319\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e319\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Catharine, Saint, of Genoa, \u003ca href=\"#Pg289\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e289\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Catholicism and Protestantism compared, \u003ca href=\"#Pg114\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e114\u003c/a\u003e, \u003ca href=\"#Pg227\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e227\u003c/a\u003e, \u003ca href=\n \"#Pg336\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e336\u003c/a\u003e,\n \u003ca href=\"#Pg461\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e461\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Causality of God, \u003ca href=\"#Pg517\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e517\u003c/a\u003e, \u003ca href=\"#Pg522\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e522\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Cause, \u003ca href=\"#Pg502\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e502\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCennick\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg301\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e301\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Centres of personal energy, \u003ca href=\"#Pg196\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e196\u003c/a\u003e, \u003ca href=\"#Pg267\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e267\u003c/a\u003e, \u003ca href=\"#Pg523\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e523\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Cerebration, unconscious, \u003ca href=\"#Pg207\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e207\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Chance, \u003ca href=\"#Pg526\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e526\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eChanning\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg300\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e300\u003c/a\u003e,\n \u003ca href=\"#Pg488\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e488\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eChapman\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg324\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e324\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Character\" id=\"Index-Character\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Character, cause of its alterations, \u003ca href=\"#Pg193\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e193\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n scheme of its differences of type, \u003ca href=\"#Pg197\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e197\u003c/a\u003e, \u003ca href=\"#Pg214\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e214\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Causes of its diversity, \u003ca href=\"#Pg261\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e261\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n balance of, \u003ca href=\"#Pg340\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e340\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003ca name=\"Index-Charity\" id=\"Index-Charity\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Charity, \u003ca href=\"#Pg274\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e274\u003c/a\u003e, \u003ca href=\"#Pg278\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e278\u003c/a\u003e, \u003ca href=\"#Pg310\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e310\u003c/a\u003e, \u003ca href=\"#Pg355\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e355\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Chastity, \u003ca href=\"#Pg310\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e310\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Chiefs of tribes, \u003ca href=\"#Pg371\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e371\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Christian Science, \u003ca href=\"#Pg106\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e106\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Christ\u0027s atonement, \u003ca href=\"#Pg129\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e129\u003c/a\u003e, \u003ca href=\"#Pg245\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e245\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Churches, \u003ca href=\"#Pg335\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e335\u003c/a\u003e, \u003ca href=\"#Pg460\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e460\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eClark\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg389\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e389\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eClissold\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg481\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e481\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCoe\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg240\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e240\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Conduct, perfect, \u003ca href=\"#Pg355\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e355\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Confession, \u003ca href=\"#Pg462\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e462\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Consciousness, fields of, \u003ca href=\"#Pg231\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e231\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n subliminal, \u003ca href=\"#Pg233\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e233\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page530\"\u003e[pg 530]\u003c/span\u003e\u003ca name=\n \"Pg530\" id=\"Pg530\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Consistency, \u003ca href=\"#Pg296\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e296\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Conversion\" id=\"Index-Conversion\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Conversion, to avarice, \u003ca href=\"#Pg178\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e178\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Conversion, Fletcher\u0027s, \u003ca href=\"#Pg181\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e181\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n Tolstoy\u0027s, \u003ca href=\"#Pg184\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e184\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n Bunyan\u0027s, \u003ca href=\"#Pg186\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e186\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n in general, Lectures \u003ca href=\"#Lecture_IX\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eIX\u003c/a\u003e and \u003ca href=\"#Lecture_X\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eX\u003c/a\u003e, passim;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n Bradley\u0027s, \u003ca href=\"#Pg189\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e189\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n compared with natural moral growth, \u003ca href=\"#Pg199\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e199\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n Hadley\u0027s, \u003ca href=\"#Pg201\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e201\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n two types of, \u003ca href=\"#Pg205\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e205\u003c/a\u003e ff.;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n Brainerd\u0027s, \u003ca href=\"#Pg212\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e212\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n Alline\u0027s, \u003ca href=\"#Pg217\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e217\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n Oxford graduate\u0027s, \u003ca href=\"#Pg221\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e221\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n Ratisbonne\u0027s, \u003ca href=\"#Pg223\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e223\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n instantaneous, \u003ca href=\"#Pg227\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e227\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n is it a natural phenomenon? \u003ca href=\"#Pg230\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e230\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n subliminal action involved, in sudden cases, \u003ca href=\"#Pg236\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e236\u003c/a\u003e, \u003ca href=\n \"#Pg240\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e240\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n fruits of, \u003ca href=\"#Pg237\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e237\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its momentousness, \u003ca href=\"#Pg239\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e239\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n may be supernatural, \u003ca href=\"#Pg242\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e242\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its concomitants:\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 4.00em; text-align: left\"\u003e\n sense of higher control, \u003ca href=\"#Pg244\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e244\u003c/a\u003e,\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 4.00em\"\u003e\n happiness, \u003ca href=\"#Pg248\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e248\u003c/a\u003e,\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 4.00em; text-align: left\"\u003e\n automatisms, \u003ca href=\"#Pg250\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e250\u003c/a\u003e,\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 4.00em\"\u003e\n luminous phenomena, \u003ca href=\"#Pg251\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e251\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its degree of permanence, \u003ca href=\"#Pg256\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e256\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Cosmic consciousness, \u003ca href=\"#Pg398\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e398\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Counter-conversion, \u003ca href=\"#Pg176\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e176\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Courage, \u003ca href=\"#Pg265\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e265\u003c/a\u003e, \u003ca href=\"#Pg287\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e287\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Crankiness, see \u003ca href=\"#Index-Psychopathy\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003ePsychopathy\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCrichton-Browne\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg384\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e384\u003c/a\u003e, \u003ca href=\"#Pg386\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e386\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Criminal character, \u003ca href=\"#Pg263\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e263\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Criteria of value of spiritual affections, \u003ca href=\"#Pg018\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e18\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCrump\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg239\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e239\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Cure of bad habits, \u003ca href=\"#Pg270\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e270\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDaudet\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg167\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e167\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Death, \u003ca href=\"#Pg139\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e139\u003c/a\u003e, \u003ca href=\"#Pg364\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e364\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDerham\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg493\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e493\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Design, argument from, \u003ca href=\"#Pg438\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e438\u003c/a\u003e, \u003ca href=\"#Pg492\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e492\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Devoutness, \u003ca href=\"#Pg340\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e340\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDionysius Areopagiticus\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg416\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e416\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Disease, \u003ca href=\"#Pg099\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e99\u003c/a\u003e, \u003ca href=\"#Pg113\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e113\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Disorder in contents of world, \u003ca href=\"#Pg438\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e438\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Divided Self, Lecture \u003ca href=\"#Lecture_VIII\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eVIII\u003c/a\u003e, passim;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n Cases of:\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 4.00em; text-align: left\"\u003e\n Saint Augustine, \u003ca href=\"#Pg172\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e172\u003c/a\u003e,\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 4.00em; text-align: left\"\u003e\n H. Alline, \u003ca href=\"#Pg173\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e173\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Divine, the, \u003ca href=\"#Pg031\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e31\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Dog, \u003ca href=\"#Pg281\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e281\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Dogmatism, \u003ca href=\"#Pg326\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e326\u003c/a\u003e, \u003ca href=\"#Pg333\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e333\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDowie\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg113\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e113\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDresser, H. W.\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg096\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e96\u003c/a\u003e,\n \u003ca href=\"#Pg099\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e99\u003c/a\u003e, \u003ca href=\"#Pg289\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e289\u003c/a\u003e, \u003ca href=\"#Pg516\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e516\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Drink, \u003ca href=\"#Pg268\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e268\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Drummer, \u003ca href=\"#Pg476\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e476\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDrummond\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg262\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e262\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Drunkenness, \u003ca href=\"#Pg387\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e387\u003c/a\u003e, \u003ca href=\"#Pg403\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e403\u003c/a\u003e, \u003ca href=\"#Pg488\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e488\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“Dryness,”\u003c/span\u003e \u003ca href=\"#Pg204\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e204\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDumas\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg279\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e279\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Dyes, on clothing, \u003ca href=\"#Pg294\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e294\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Earnestness, \u003ca href=\"#Pg264\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e264\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Ecclesiastical spirit, the, \u003ca href=\"#Pg335\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e335\u003c/a\u003e, \u003ca href=\"#Pg338\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e338\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEckhart\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg417\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e417\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEddy\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg106\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e106\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEdwards, Jonathan\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg020\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e20\u003c/a\u003e, \u003ca href=\"#Pg114\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e114\u003c/a\u003e, \u003ca href=\"#Pg200\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e200\u003c/a\u003e, \u003ca href=\"#Pg229\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e229\u003c/a\u003e, \u003ca href=\n \"#Pg238\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e238\u003c/a\u003e,\n \u003ca href=\"#Pg239\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e239\u003c/a\u003e, \u003ca href=\"#Pg248\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e248\u003c/a\u003e, \u003ca href=\"#Pg330\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e330\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEdwards, Mrs. J.\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg276\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e276\u003c/a\u003e, \u003ca href=\"#Pg280\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e280\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Effects of religious states, \u003ca href=\"#Pg021\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e21\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Effeminacy, \u003ca href=\"#Pg365\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e365\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Ego of Apperception, \u003ca href=\"#Pg449\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e449\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEllis, Havelock\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg418\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e418\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eElwood\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg292\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e292\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEmerson\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg032\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e32\u003c/a\u003e,\n \u003ca href=\"#Pg056\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e56\u003c/a\u003e, \u003ca href=\"#Pg167\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e167\u003c/a\u003e, \u003ca href=\"#Pg205\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e205\u003c/a\u003e, \u003ca href=\"#Pg239\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e239\u003c/a\u003e, \u003ca href=\n \"#Pg330\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e330\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Emotion, as alterer of life\u0027s value, \u003ca href=\"#Pg150\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e150\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n of the character, \u003ca href=\"#Pg195\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e195\u003c/a\u003e, \u003ca href=\"#Pg261\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e261\u003c/a\u003e ff., \u003ca href=\"#Pg279\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e279\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Empirical method, \u003ca href=\"#Pg018\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e18\u003c/a\u003e, \u003ca href=\"#Pg327\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e327\u003c/a\u003e ff., \u003ca href=\"#Pg443\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e443\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Enemies, love your, \u003ca href=\"#Pg278\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e278\u003c/a\u003e, \u003ca href=\"#Pg283\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e283\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Energy, personal, \u003ca href=\"#Pg196\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e196\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n mystical states increase it, \u003ca href=\"#Pg414\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e414\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Environment, \u003ca href=\"#Pg356\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e356\u003c/a\u003e, \u003ca href=\"#Pg374\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e374\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Epictetus, \u003ca href=\"#Pg474\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e474\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Epicureans, \u003ca href=\"#Pg143\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e143\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Equanimity, \u003ca href=\"#Pg284\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e284\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Ether, mystical effects of, \u003ca href=\"#Pg392\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e392\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Evil, ignored by healthy-mindedness, \u003ca href=\"#Pg088\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e88\u003c/a\u003e, \u003ca href=\"#Pg106\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e106\u003c/a\u003e, \u003ca href=\n \"#Pg131\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e131\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n due to \u003cem class=\"tei tei-emph\" style=\n \"text-align: left\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethings\u003c/span\u003e\u003c/em\u003e or to the \u003cem class=\n \"tei tei-emph\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eSelf\u003c/span\u003e\u003c/em\u003e, \u003ca href=\"#Pg134\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e134\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its reality, \u003ca href=\"#Pg163\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e163\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Evolutionist optimism, \u003ca href=\"#Pg091\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e91\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Excesses of piety, \u003ca href=\"#Pg340\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e340\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Excitement, its effects, \u003ca href=\"#Pg195\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e195\u003c/a\u003e, \u003ca href=\"#Pg266\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e266\u003c/a\u003e, \u003ca href=\"#Pg279\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e279\u003c/a\u003e, \u003ca href=\n \"#Pg325\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e325\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Experience, religious, the essence of, \u003ca href=\"#Pg508\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e508\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Extravagances of piety, \u003ca href=\"#Pg339\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e339\u003c/a\u003e, \u003ca href=\"#Pg486\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e486\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Extreme cases, why we take them, \u003ca href=\"#Pg486\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e486\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Failure, \u003ca href=\"#Pg139\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e139\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Faith, \u003ca href=\"#Pg246\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e246\u003c/a\u003e, \u003ca href=\"#Pg506\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e506\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Faith-state, \u003ca href=\"#Pg505\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e505\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Fanaticism, \u003ca href=\"#Pg338\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e338\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Fear, \u003ca href=\"#Pg098\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e98\u003c/a\u003e, \u003ca href=\"#Pg159\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e159\u003c/a\u003e, \u003ca href=\"#Pg161\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e161\u003c/a\u003e, \u003ca href=\"#Pg263\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e263\u003c/a\u003e, \u003ca href=\n \"#Pg275\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e275\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Feeling deeper than intellect in religion, \u003ca href=\"#Pg431\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e431\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFielding\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg436\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e436\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFinney\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg207\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e207\u003c/a\u003e, \u003ca href=\n \"#Pg215\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e215\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFletcher\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg098\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e98\u003c/a\u003e,\n \u003ca href=\"#Pg181\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e181\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFlournoy\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg067\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e67\u003c/a\u003e,\n \u003ca href=\"#Pg514\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e514\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Flower, \u003ca href=\"#Pg476\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e476\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFoster\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg178\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e178\u003c/a\u003e, \u003ca href=\n \"#Pg383\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e383\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFox, George\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg007\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e7\u003c/a\u003e,\n \u003ca href=\"#Pg291\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e291\u003c/a\u003e, \u003ca href=\"#Pg335\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e335\u003c/a\u003e, \u003ca href=\"#Pg411\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e411\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFrancis, Saint,\n d\u0027Assisi\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg319\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e319\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFrancis, Saint, de\n Sales\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg011\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e11\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFraser\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg454\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e454\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Fruits, of conversion, \u003ca href=\"#Pg237\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e237\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n of religion, \u003ca href=\"#Pg327\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e327\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n of Saintliness, \u003ca href=\"#Pg357\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e357\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFuller\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg041\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e41\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGamond\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg288\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e288\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGardiner\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg269\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e269\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Genius and insanity, \u003ca href=\"#Pg016\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e16\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Geniuses, see \u003ca href=\"#Index-Religious-Leaders\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eReligious leaders\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Gentleman, character of the, \u003ca href=\"#Pg317\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e317\u003c/a\u003e, \u003ca href=\"#Pg371\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e371\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGertrude, Saint\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg345\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e345\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e“Gifts,”\u003c/span\u003e\n \u003ca href=\"#Pg151\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e151\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Glory of God, \u003ca href=\"#Pg342\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e342\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page531\"\u003e[pg 531]\u003c/span\u003e\u003ca name=\n \"Pg531\" id=\"Pg531\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGod\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg031\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e31\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n sense of his presence, \u003ca href=\"#Pg066\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e66-72\u003c/a\u003e, \u003ca href=\"#Pg272\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e272\u003c/a\u003e, \u003ca href=\"#Pg275\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e275\u003c/a\u003e ff.;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n historic changes in idea of him, \u003ca href=\"#Pg074\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e74\u003c/a\u003e, \u003ca href=\"#Pg328\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e328\u003c/a\u003e ff.,\n \u003ca href=\"#Pg493\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e493\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n mind-curer\u0027s idea of him, \u003ca href=\"#Pg101\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e101\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n his honor, \u003ca href=\"#Pg342\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e342\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n described by negatives, \u003ca href=\"#Pg417\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e417\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n his attributes, scholastic proof of, \u003ca href=\"#Pg439\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e439\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n the metaphysical ones are for us meaningless, \u003ca href=\"#Pg445\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e445\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n the moral ones are ill-deduced, \u003ca href=\"#Pg447\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e447\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n he is not a mere inference, \u003ca href=\"#Pg502\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e502\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n is \u003cem class=\"tei tei-emph\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eused\u003c/span\u003e\u003c/em\u003e, not known, \u003ca href=\n \"#Pg506\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e506\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n his existence must make a difference among phenomena, \u003ca href=\n \"#Pg517\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e517\u003c/a\u003e,\n \u003ca href=\"#Pg522\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e522\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n his relation to the subconscious region, \u003ca href=\"#Pg242\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e242\u003c/a\u003e, \u003ca href=\"#Pg515\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e515\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n his tasks, \u003ca href=\"#Pg519\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e519\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n may be finite and plural, \u003ca href=\"#Pg525\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e525\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGoddard\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg096\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e96\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGoerres\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg407\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e407\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGoethe\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg137\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e137\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGough\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg203\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e203\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGourdon\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg171\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e171\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e“Grace,”\u003c/span\u003e\n the operation of, \u003ca href=\"#Pg226\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e226\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n the state of, \u003ca href=\"#Pg260\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e260\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGratry\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg146\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e146\u003c/a\u003e, \u003ca href=\n \"#Pg476\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e476\u003c/a\u003e,\n \u003ca href=\"#Pg506\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e506\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Greeks, their pessimism, \u003ca href=\"#Pg086\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e86\u003c/a\u003e, \u003ca href=\"#Pg142\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e142\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Guidance, \u003ca href=\"#Pg472\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e472\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGurney\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg527\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e527\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGuyon\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg276\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e276\u003c/a\u003e, \u003ca href=\n \"#Pg286\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e286\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHadley\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg201\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e201\u003c/a\u003e, \u003ca href=\n \"#Pg268\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e268\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHale\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg082\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e82\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHamon\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg367\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e367\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Happiness, \u003ca href=\"#Pg047\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e47-49\u003c/a\u003e, \u003ca href=\"#Pg079\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e79\u003c/a\u003e, \u003ca href=\"#Pg248\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e248\u003c/a\u003e, \u003ca href=\n \"#Pg279\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e279\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHarnack\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg100\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e100\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Healthy-mindedness, Lectures \u003ca href=\"#Lecture_IV_V\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eIV and V\u003c/a\u003e, passim;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its philosophy of evil, \u003ca href=\"#Pg131\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e131\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n compared with morbid-mindedness, \u003ca href=\"#Pg162\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e162\u003c/a\u003e, \u003ca href=\"#Pg488\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e488\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Heart, softening of, \u003ca href=\"#Pg267\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e267\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHegel\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg389\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e389\u003c/a\u003e, \u003ca href=\n \"#Pg449\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e449\u003c/a\u003e,\n \u003ca href=\"#Pg454\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e454\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHelmont, Van\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg497\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e497\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Heroism, \u003ca href=\"#Pg364\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e364\u003c/a\u003e, \u003ca href=\"#Pg488\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e488\u003c/a\u003e, note.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Heterogeneous personality, \u003ca href=\"#Pg169\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e169\u003c/a\u003e, \u003ca href=\"#Pg193\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e193\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Higher criticism, \u003ca href=\"#Pg004\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e4\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHilty\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg079\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e79\u003c/a\u003e, \u003ca href=\n \"#Pg275\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e275\u003c/a\u003e,\n \u003ca href=\"#Pg472\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e472\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHodgson, R.\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg524\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e524\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHomer\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg086\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e86\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHugo\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg171\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e171\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Hypocrisy, \u003ca href=\"#Pg338\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e338\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Hypothesis, what make a useful one, \u003ca href=\"#Pg517\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e517\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHyslop\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg524\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e524\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eIgnatius Loyola\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg313\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e313\u003c/a\u003e, \u003ca href=\"#Pg406\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e406\u003c/a\u003e, \u003ca href=\"#Pg410\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e410\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Illness, \u003ca href=\"#Pg113\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e113\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e“Imitation of\n Christ,”\u003c/span\u003e the, \u003ca href=\"#Pg044\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e44\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Immortality, \u003ca href=\"#Pg524\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e524\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Impulses, \u003ca href=\"#Pg261\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e261\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Individuality, \u003ca href=\"#Pg501\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e501\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Inhibitions, \u003ca href=\"#Pg261\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e261\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Insane melancholy and religion, \u003ca href=\"#Pg144\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e144\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Insanity and genius, \u003ca href=\"#Pg016\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e16\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n and happiness, \u003ca href=\"#Pg279\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e279\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Institutional religion, \u003ca href=\"#Pg335\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e335\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Intellect a secondary force in religion, \u003ca href=\"#Pg431\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e431\u003c/a\u003e, \u003ca href=\"#Pg514\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e514\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Intellectual weakness of some saints, \u003ca href=\"#Pg370\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e370\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Intolerance, \u003ca href=\"#Pg342\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e342\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Irascibility, \u003ca href=\"#Pg264\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e264\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJesus, Harnack\u003c/span\u003e\u003c/span\u003e on,\n \u003ca href=\"#Pg100\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e100\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJob\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg076\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e76\u003c/a\u003e, \u003ca href=\n \"#Pg448\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e448\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJohn, Saint, of the\n Cross\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg304\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e304\u003c/a\u003e, \u003ca href=\"#Pg407\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e407\u003c/a\u003e, \u003ca href=\"#Pg413\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e413\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJohnston\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg258\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e258\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJonquil\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg476\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e476\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJordan\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg347\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e347\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJouffroy\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg176\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e176\u003c/a\u003e,\n \u003ca href=\"#Pg198\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e198\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Judgments, existential and spiritual, \u003ca href=\"#Pg004\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e4\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eKant\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg054\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e54\u003c/a\u003e, \u003ca href=\n \"#Pg448\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e448\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Karma, \u003ca href=\"#Pg522\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e522\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eKellner\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg401\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e401\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Kindliness, see \u003ca href=\"#Index-Charity\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eCharity\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eKingsley\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg385\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e385\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLagneau\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg285\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e285\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Leaders, see \u003ca href=\"#Index-Religious-Leaders\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eReligious leaders\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Leaders, of tribes, \u003ca href=\"#Pg371\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e371\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLejeune\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg113\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e113\u003c/a\u003e,\n \u003ca href=\"#Pg312\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e312\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLessing\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg318\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e318\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLeuba\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg201\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e201\u003c/a\u003e, \u003ca href=\n \"#Pg203\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e203\u003c/a\u003e,\n \u003ca href=\"#Pg220\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e220\u003c/a\u003e, \u003ca href=\"#Pg246\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e246\u003c/a\u003e, \u003ca href=\"#Pg506\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e506\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Life, its significance, \u003ca href=\"#Pg151\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e151\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Life, the subconscious, \u003ca href=\"#Pg207\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e207\u003c/a\u003e, \u003ca href=\"#Pg209\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e209\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLocker-Lampson\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg039\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e39\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Logic, Hegelian, \u003ca href=\"#Pg449\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e449\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Louis, Saint, of Gonzaga, \u003ca href=\"#Pg350\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e350\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Love, see \u003ca href=\"#Index-Charity\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003eCharity\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Love, cases of falling out of, \u003ca href=\"#Pg179\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e179\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Love of God, \u003ca href=\"#Pg276\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e276\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Love your enemies, \u003ca href=\"#Pg278\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e278\u003c/a\u003e, \u003ca href=\"#Pg283\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e283\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLowell\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg065\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e65\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Loyalty, to God, \u003ca href=\"#Pg342\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e342\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLutfullah\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg164\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e164\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLuther\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg128\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e128\u003c/a\u003e, \u003ca href=\n \"#Pg137\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e137\u003c/a\u003e,\n \u003ca href=\"#Pg244\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e244\u003c/a\u003e, \u003ca href=\"#Pg330\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e330\u003c/a\u003e, \u003ca href=\"#Pg348\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e348\u003c/a\u003e, \u003ca href=\"#Pg382\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e382\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Lutheran self-despair, \u003ca href=\"#Pg108\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e108\u003c/a\u003e, \u003ca href=\"#Pg211\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e211\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Luxury, \u003ca href=\"#Pg365\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e365\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLycaon\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg086\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e86\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Lyre, \u003ca href=\"#Pg267\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e267\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Mahomet, \u003ca href=\"#Pg171\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e171\u003c/a\u003e.\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n See \u003cspan class=\"tei tei-hi\" style=\n \"text-align: left\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eMohammed\u003c/span\u003e\u003c/span\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Marcus-Aurelius\" id=\"Index-Marcus-Aurelius\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMarcus Aurelius\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg042\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e42\u003c/a\u003e, \u003ca href=\"#Pg044\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e44\u003c/a\u003e, \u003ca href=\"#Pg474\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e474\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMargaret Mary\u003c/span\u003e\u003c/span\u003e, see\n \u003ca href=\"#Index-Alacoque\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e\u003cspan class=\"tei tei-hi\" style=\n \"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAlacoque\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Margin of consciousness, \u003ca href=\"#Pg232\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e232\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMarshall\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg503\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e503\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMartineau\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg475\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e475\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMather\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg303\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e303\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMaudsley\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg019\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e19\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Meaning of life, \u003ca href=\"#Pg151\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e151\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Medical criticism of religion, \u003ca href=\"#Pg413\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e413\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page532\"\u003e[pg 532]\u003c/span\u003e\u003ca name=\n \"Pg532\" id=\"Pg532\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Medical materialism, \u003ca href=\"#Pg010\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e10\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Melancholy\" id=\"Index-Melancholy\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Melancholy, \u003ca href=\"#Pg145\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e145\u003c/a\u003e, \u003ca href=\"#Pg279\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e279\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n Lectures \u003ca href=\"#Lecture_IV_V\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003eV\u003c/a\u003e and \u003ca href=\"#Lecture_VI_VII\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eVI\u003c/a\u003e, passim;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n cases of, \u003ca href=\"#Pg148\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e148\u003c/a\u003e, \u003ca href=\"#Pg149\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e149\u003c/a\u003e, \u003ca href=\"#Pg157\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e157\u003c/a\u003e, \u003ca href=\"#Pg159\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e159\u003c/a\u003e, \u003ca href=\n \"#Pg198\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e198\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Melting moods, \u003ca href=\"#Pg267\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e267\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Method of judging value of religion, \u003ca href=\"#Pg018\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e18\u003c/a\u003e, \u003ca href=\"#Pg327\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e327\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Methodism, \u003ca href=\"#Pg227\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e227\u003c/a\u003e, \u003ca href=\"#Pg237\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e237\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMeysenbug\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg395\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e395\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Militarism, \u003ca href=\"#Pg365\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e365-367\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Military type of character, \u003ca href=\"#Pg371\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e371\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMill\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg204\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e204\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Mind-cure, its sources and history, \u003ca href=\"#Pg094\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e94-97\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its opinion of fear, \u003ca href=\"#Pg098\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e98\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n cases of, \u003ca href=\"#Pg102\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e102-105\u003c/a\u003e, \u003ca href=\"#Pg120\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e120\u003c/a\u003e, \u003ca href=\"#Pg123\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e123\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its message, \u003ca href=\"#Pg108\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e108\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its methods, \u003ca href=\"#Pg112\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e112-123\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n it uses verification, \u003ca href=\"#Pg120\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e120-124\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its philosophy of evil, \u003ca href=\"#Pg131\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e131\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Miraculous character of conversion, \u003ca href=\"#Pg227\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e227\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMohammed\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg341\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e341\u003c/a\u003e,\n \u003ca href=\"#Pg481\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e481\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMolinos\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg130\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e130\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMoltke, Von\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg264\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e264\u003c/a\u003e,\n \u003ca href=\"#Pg367\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e367\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Monasteries, \u003ca href=\"#Pg296\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e296\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Monism, \u003ca href=\"#Pg416\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e416\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Morbidness compared with healthy-mindedness, \u003ca href=\"#Pg488\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e488\u003c/a\u003e.\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n See, also, \u003ca href=\"#Index-Melancholy\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003eMelancholy\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Mormon revelations, \u003ca href=\"#Pg482\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e482\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Mortification, see \u003ca href=\"#Index-Asceticism\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eAsceticism\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMuir\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg482\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e482\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMulford\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg497\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e497\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMüller\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg468\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e468\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMurisier\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg349\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e349\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMyers\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg233\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e233\u003c/a\u003e, \u003ca href=\n \"#Pg234\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e234\u003c/a\u003e,\n \u003ca href=\"#Pg466\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e466\u003c/a\u003e, \u003ca href=\"#Pg511\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e511\u003c/a\u003e, \u003ca href=\"#Pg524\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e524\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Mystic states, their effects, \u003ca href=\"#Pg021\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e21\u003c/a\u003e, \u003ca href=\"#Pg414\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e414\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Mystical experiences, \u003ca href=\"#Pg066\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e66\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Mysticism, Lectures \u003ca href=\"#Lecture_XVI_XVII\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eXVI and XVII\u003c/a\u003e, passim;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its marks, \u003ca href=\"#Pg380\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e380\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its theoretic results, \u003ca href=\"#Pg416\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e416\u003c/a\u003e, \u003ca href=\"#Pg422\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e422\u003c/a\u003e, \u003ca href=\"#Pg428\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e428\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n it cannot warrant truth, \u003ca href=\"#Pg422\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e422\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its results, \u003ca href=\"#Pg425\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e425\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its relation to the sense of union, \u003ca href=\"#Pg509\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e509\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Mystical region of experience, \u003ca href=\"#Pg515\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e515\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Natural theology, \u003ca href=\"#Pg492\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e492\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Naturalism, \u003ca href=\"#Pg141\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e141\u003c/a\u003e, \u003ca href=\"#Pg167\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e167\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Nature, scientific view of, \u003ca href=\"#Pg491\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e491\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Negative accounts of deity, \u003ca href=\"#Pg417\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e417\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eNelson\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg208\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e208\u003c/a\u003e, \u003ca href=\n \"#Pg423\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e423\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eNettleton\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg215\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e215\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eNewman, F. W.\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg080\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e80\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eNewman, J. H.\u003c/span\u003e\u003c/span\u003e, on\n dogmatic theology, \u003ca href=\"#Pg434\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e434\u003c/a\u003e, \u003ca href=\"#Pg442\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e442\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n his type of imagination, \u003ca href=\"#Pg459\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e459\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eNietzsche\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg371\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e371\u003c/a\u003e,\n \u003ca href=\"#Pg372\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e372\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Nitrous oxide, its mystical effects, \u003ca href=\"#Pg387\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e387\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n No-function, \u003ca href=\"#Pg261\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e261-263\u003c/a\u003e, \u003ca href=\"#Pg299\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e299\u003c/a\u003e, \u003ca href=\"#Pg387\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e387\u003c/a\u003e, \u003ca href=\n \"#Pg416\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e416\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Non-resistance, \u003ca href=\"#Pg281\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e281\u003c/a\u003e, \u003ca href=\"#Pg358\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e358\u003c/a\u003e, \u003ca href=\"#Pg376\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e376\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Obedience, \u003ca href=\"#Pg310\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e310\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eObermann\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg476\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e476\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eO\u0027Connell\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg257\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e257\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Omit, \u003ca href=\"#Pg296\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e296\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“Once-born”\u003c/span\u003e type, \u003ca href=\"#Pg080\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e80\u003c/a\u003e, \u003ca href=\n \"#Pg166\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e166\u003c/a\u003e,\n \u003ca href=\"#Pg363\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e363\u003c/a\u003e, \u003ca href=\"#Pg488\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e488\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Oneness with God, see \u003ca href=\"#Index-Union\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eUnion\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Optimism, systematic, \u003ca href=\"#Pg088\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e88\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n and evolutionism, \u003ca href=\"#Pg091\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e91\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n it may be shallow, \u003ca href=\"#Pg364\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e364\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Orderliness of world, \u003ca href=\"#Pg438\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e438\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Organism determines all mental states whatsoever, \u003ca href=\n \"#Pg014\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e14\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Origin of mental states no criterion of their value, \u003ca href=\n \"#Pg014\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e14\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Orison, \u003ca href=\"#Pg406\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e406\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Over-beliefs, \u003ca href=\"#Pg513\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e513\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n the author\u0027s, \u003ca href=\"#Pg515\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e515\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Over-soul, \u003ca href=\"#Pg516\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e516\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Oxford, graduate of, \u003ca href=\"#Pg220\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e220\u003c/a\u003e, \u003ca href=\"#Pg268\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e268\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Pagan feeling, \u003ca href=\"#Pg086\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e86\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Pantheism, \u003ca href=\"#Pg131\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e131\u003c/a\u003e, \u003ca href=\"#Pg416\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e416\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eParker\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg083\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e83\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePascal\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg286\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e286\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePaton\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg359\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e359\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePaul, Saint\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg171\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e171\u003c/a\u003e,\n \u003ca href=\"#Pg357\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e357\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePeek\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg253\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e253\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePeirce\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg444\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e444\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Penny, \u003ca href=\"#Pg323\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e323\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePerreyve\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg505\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e505\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Persecutions, \u003ca href=\"#Pg338\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e338\u003c/a\u003e, \u003ca href=\"#Pg342\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e342\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Personality, explained away by science, \u003ca href=\"#Pg119\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e119\u003c/a\u003e, \u003ca href=\"#Pg491\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e491\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n heterogeneous, \u003ca href=\"#Pg169\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e169\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n alterations of, \u003ca href=\"#Pg193\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e193\u003c/a\u003e, \u003ca href=\"#Pg210\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e210\u003c/a\u003e ff.;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n is reality, \u003ca href=\"#Pg499\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e499\u003c/a\u003e. See \u003ca href=\"#Index-Character\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eCharacter\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePeter, Saint, of\n Alcantara\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg360\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e360\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePhilo\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg481\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e481\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Philosophy, Lecture \u003ca href=\"#Lecture_XVIII\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eXVIII\u003c/a\u003e, passim;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n must coerce assent, \u003ca href=\"#Pg433\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e433\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n scholastic, \u003ca href=\"#Pg439\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e439\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n idealistic, \u003ca href=\"#Pg448\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e448\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n unable to give a theoretic warrant to faith, \u003ca href=\"#Pg455\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e455\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its true office in religion, \u003ca href=\"#Pg455\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e455\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Photisms, \u003ca href=\"#Pg251\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e251\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Piety, \u003ca href=\"#Pg339\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e339\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Pluralism, \u003ca href=\"#Pg131\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e131\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Polytheism, \u003ca href=\"#Pg131\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e131\u003c/a\u003e, \u003ca href=\"#Pg526\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e526\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Poverty, \u003ca href=\"#Pg315\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e315\u003c/a\u003e, \u003ca href=\"#Pg367\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e367\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“Pragmatism,”\u003c/span\u003e \u003ca href=\"#Pg444\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e444\u003c/a\u003e, \u003ca href=\"#Pg519\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e519\u003c/a\u003e, \u003ca href=\n \"#Pg522\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e522-524\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Prayer, \u003ca href=\"#Pg463\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e463\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its definition, \u003ca href=\"#Pg464\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e464\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its essence, \u003ca href=\"#Pg465\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e465\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n petitional, \u003ca href=\"#Pg467\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e467\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its effects, \u003ca href=\"#Pg474\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e474-477\u003c/a\u003e, \u003ca href=\"#Pg523\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e523\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“Presence,”\u003c/span\u003e sense of, \u003ca href=\"#Pg058\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e58-63\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Presence of God, \u003ca href=\"#Pg066\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e66-72\u003c/a\u003e, \u003ca href=\"#Pg272\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e272\u003c/a\u003e, \u003ca href=\"#Pg275\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e275\u003c/a\u003e ff.,\n \u003ca href=\"#Pg396\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e396\u003c/a\u003e, \u003ca href=\"#Pg418\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e418\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Presence of God, the practice of, \u003ca href=\"#Pg116\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e116\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Primitive human thought, \u003ca href=\"#Pg495\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e495\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePringle-Pattison\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg454\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e454\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Prophets, the Hebrew, \u003ca href=\"#Pg479\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e479\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Protestant theology, \u003ca href=\"#Pg244\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e244\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Protestantism and Catholicism, \u003ca href=\"#Pg114\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e114\u003c/a\u003e, \u003ca href=\"#Pg227\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e227\u003c/a\u003e, \u003ca href=\n \"#Pg330\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e330\u003c/a\u003e,\n \u003ca href=\"#Pg461\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e461\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Providential leading, \u003ca href=\"#Pg472\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e472\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003ca name=\"Index-Psychopathy\" id=\"Index-Psychopathy\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Psychopathy and religion, \u003ca href=\"#Pg022\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e22\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page533\"\u003e[pg 533]\u003c/span\u003e\u003ca name=\n \"Pg533\" id=\"Pg533\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePuffer\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg394\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e394\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Purity, \u003ca href=\"#Pg274\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e274\u003c/a\u003e, \u003ca href=\"#Pg290\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e290\u003c/a\u003e, \u003ca href=\"#Pg348\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e348\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Quakers, \u003ca href=\"#Pg007\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e7\u003c/a\u003e, \u003ca href=\"#Pg291\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e291\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRamakrishna\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg361\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e361\u003c/a\u003e,\n \u003ca href=\"#Pg365\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e365\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Rationalism, \u003ca href=\"#Pg073\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e73\u003c/a\u003e, \u003ca href=\"#Pg074\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e74\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its authority overthrown by mysticism, \u003ca href=\"#Pg428\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e428\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRatisbonne\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg223\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e223\u003c/a\u003e,\n \u003ca href=\"#Pg257\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e257\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Reality of unseen objects, Lecture \u003ca href=\"#Lecture_III\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eIII\u003c/a\u003e, passim.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRécéjac\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg407\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e407\u003c/a\u003e,\n \u003ca href=\"#Pg509\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e509\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“Recollection,”\u003c/span\u003e \u003ca href=\"#Pg116\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e116\u003c/a\u003e, \u003ca href=\"#Pg289\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e289\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Redemption, \u003ca href=\"#Pg157\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e157\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Reformation of character, \u003ca href=\"#Pg320\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e320\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Regeneration, see \u003ca href=\"#Index-Conversion\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eConversion\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n by relaxation, \u003ca href=\"#Pg111\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e111\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eReid\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg446\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e446\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Relaxation, salvation by, \u003ca href=\"#Pg110\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e110\u003c/a\u003e.\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n See \u003ca href=\"#Index-Surrender\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003eSurrender\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Religion, to be tested by fruits, not by origin, \u003ca href=\"#Pg010\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e10\u003c/a\u003e ff., \u003ca href=\n \"#Pg331\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e331\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its definition, \u003ca href=\"#Pg026\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e26\u003c/a\u003e, \u003ca href=\"#Pg031\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e31\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n is solemn, \u003ca href=\"#Pg037\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e37\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n compared with Stoicism, \u003ca href=\"#Pg041\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e41\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its unique function, \u003ca href=\"#Pg051\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e51\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n abstractness of its objects, \u003ca href=\"#Pg054\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e54\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n differs according to temperament, \u003ca href=\"#Pg075\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e75\u003c/a\u003e, \u003ca href=\"#Pg135\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e135\u003c/a\u003e, \u003ca href=\n \"#Pg333\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e333\u003c/a\u003e,\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 4.00em; text-align: left\"\u003e\n and ought to differ, \u003ca href=\"#Pg487\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e487\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n considered to be a \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“survival,”\u003c/span\u003e \u003ca href=\"#Pg118\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e118\u003c/a\u003e, \u003ca href=\"#Pg490\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e490\u003c/a\u003e, \u003ca href=\n \"#Pg498\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e498\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its relations to melancholy, \u003ca href=\"#Pg145\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e145\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n worldly passions may combine with it, \u003ca href=\"#Pg337\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e337\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n its essential characters, \u003ca href=\"#Pg369\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e369\u003c/a\u003e, \u003ca href=\"#Pg485\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e485\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its relation to prayer, \u003ca href=\"#Pg463\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e463-466\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n asserts a fact, not a theory, \u003ca href=\"#Pg489\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e489\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its truth, \u003ca href=\"#Pg377\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e377\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n more than science, it holds by concrete reality, \u003ca href=\"#Pg500\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e500\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n attempts to evaporate it into philosophy, \u003ca href=\"#Pg502\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e502\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n it is concerned with personal destinies, \u003ca href=\"#Pg491\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e491\u003c/a\u003e, \u003ca href=\"#Pg503\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e503\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 4.00em\"\u003e\n with feeling and conduct, \u003ca href=\"#Pg504\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e504\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n is a sthenic affection, \u003ca href=\"#Pg505\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e505\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n is for life, not for knowledge, \u003ca href=\"#Pg506\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e506\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its essential contents, \u003ca href=\"#Pg508\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e508\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n it postulates issues of fact, \u003ca href=\"#Pg518\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e518\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Religious emotion, \u003ca href=\"#Pg279\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e279\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Religious-Leaders\" id=\"Index-Religious-Leaders\"\n class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Religious leaders, often nervously unstable, \u003ca href=\"#Pg006\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e6\u003c/a\u003e ff., \u003ca href=\n \"#Pg030\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e30\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n their loneliness, \u003ca href=\"#Pg335\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e335\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e“Religious\n sentiment,”\u003c/span\u003e \u003ca href=\"#Pg027\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e27\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRenan\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg037\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e37\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Renunciations, \u003ca href=\"#Pg349\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e349\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Repentance, \u003ca href=\"#Pg127\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e127\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Resignation, \u003ca href=\"#Pg286\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e286\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Revelation, the anæsthetic, \u003ca href=\"#Pg387\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e387-393\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Revelations, see \u003ca href=\"#Index-Automatisms\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eAutomatisms\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Revelations, in Mormon Church, \u003ca href=\"#Pg482\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e482\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Revivalism, \u003ca href=\"#Pg228\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e228\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRibet\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg407\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e407\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRibot\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg145\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e145\u003c/a\u003e, \u003ca href=\n \"#Pg502\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e502\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRodriguez\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg313\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e313\u003c/a\u003e,\n \u003ca href=\"#Pg314\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e314\u003c/a\u003e, \u003ca href=\"#Pg317\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e317\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRoyce\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg454\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e454\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRutherford, Mark\u003c/span\u003e\u003c/span\u003e,\n \u003ca href=\"#Pg076\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e76\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSabatier, A.\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg464\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e464\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sacrifice, \u003ca href=\"#Pg303\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e303\u003c/a\u003e, \u003ca href=\"#Pg462\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e462\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSaint-Pierre\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg083\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e83\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSainte-Beuve\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg260\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e260\u003c/a\u003e,\n \u003ca href=\"#Pg315\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e315\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Saintliness, Sainte-Beuve on, \u003ca href=\"#Pg260\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e260\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n its characteristics, \u003ca href=\"#Pg272\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e272\u003c/a\u003e, \u003ca href=\"#Pg370\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e370\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"text-align: left; margin-left: 2.00em\"\u003e\n criticism of, \u003ca href=\"#Pg326\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e326\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Saintly conduct, \u003ca href=\"#Pg356\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e356-377\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Saints, dislike of natural man for, \u003ca href=\"#Pg371\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e371\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Salvation, \u003ca href=\"#Pg526\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e526\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSandays\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg480\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e480\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSatan\u003c/span\u003e\u003c/span\u003e, in picture,\n \u003ca href=\"#Pg050\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e50\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eScheffler\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg417\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e417\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Scholastic arguments for God, \u003ca href=\"#Pg437\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e437\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Science, ignores personality and teleology, \u003ca href=\"#Pg491\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e491\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n her \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“facts,”\u003c/span\u003e \u003ca href=\"#Pg500\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e500\u003c/a\u003e, \u003ca href=\"#Pg501\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e501\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e“Science of\n Religions,”\u003c/span\u003e \u003ca href=\"#Pg433\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e433\u003c/a\u003e, \u003ca href=\"#Pg455\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e455\u003c/a\u003e, \u003ca href=\"#Pg456\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e456\u003c/a\u003e, \u003ca href=\"#Pg488\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e488-490\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Scientific conceptions, their late adoption, \u003ca href=\"#Pg496\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e496\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Second-birth, \u003ca href=\"#Pg157\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e157\u003c/a\u003e, \u003ca href=\"#Pg165\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e165\u003c/a\u003e, \u003ca href=\"#Pg166\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e166\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSeeley\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg077\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e77\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Self of the world, \u003ca href=\"#Pg449\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e449\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Self-despair, \u003ca href=\"#Pg110\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e110\u003c/a\u003e, \u003ca href=\"#Pg129\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e129\u003c/a\u003e, \u003ca href=\"#Pg208\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e208\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Self-surrender, \u003ca href=\"#Pg110\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e110\u003c/a\u003e, \u003ca href=\"#Pg208\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e208\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSénancour\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg476\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e476\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSeth\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg454\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e454\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sexual temptation, \u003ca href=\"#Pg269\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e269\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sexuality as cause of religion, \u003ca href=\"#Pg010\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e10\u003c/a\u003e, \u003ca href=\"#Pg011\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e11\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e“Shrew,”\u003c/span\u003e\n \u003ca href=\"#Pg347\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e347\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sickness, \u003ca href=\"#Pg113\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e113\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sick souls, Lectures \u003ca href=\"#Lecture_IV_V\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eV\u003c/a\u003e and \u003ca href=\"#Lecture_VI_VII\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003eVI\u003c/a\u003e, passim.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSighele\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg263\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e263\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sin, \u003ca href=\"#Pg209\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e209\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sinners, Christ died for, \u003ca href=\"#Pg129\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e129\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Skepticism, \u003ca href=\"#Pg332\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e332\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSkobeleff\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg265\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e265\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSmith, Joseph\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg482\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e482\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Softening of the heart, \u003ca href=\"#Pg267\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e267\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Solemnity, \u003ca href=\"#Pg037\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e37\u003c/a\u003e, \u003ca href=\"#Pg048\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e48\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Soul, \u003ca href=\"#Pg195\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e195\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Soul, strength of, \u003ca href=\"#Pg273\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e273\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSpencer\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg355\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e355\u003c/a\u003e,\n \u003ca href=\"#Pg374\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e374\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSpinoza\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg009\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e9\u003c/a\u003e,\n \u003ca href=\"#Pg127\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e127\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Spiritism, \u003ca href=\"#Pg514\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e514\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Spirit-return, \u003ca href=\"#Pg524\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e524\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Spiritual judgments, \u003ca href=\"#Pg004\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e4\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Spiritual states, tests of their value, \u003ca href=\"#Pg018\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e18\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eStarbuck\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg198\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e198\u003c/a\u003e,\n \u003ca href=\"#Pg199\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e199\u003c/a\u003e, \u003ca href=\"#Pg204\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e204\u003c/a\u003e, \u003ca href=\"#Pg206\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e206\u003c/a\u003e, \u003ca href=\"#Pg208\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e208-210\u003c/a\u003e,\n \u003ca href=\"#Pg249\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e249\u003c/a\u003e, \u003ca href=\"#Pg253\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e253\u003c/a\u003e, \u003ca href=\"#Pg258\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e258\u003c/a\u003e, \u003ca href=\"#Pg268\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e268\u003c/a\u003e, \u003ca href=\n \"#Pg276\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e276\u003c/a\u003e,\n \u003ca href=\"#Pg323\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e323\u003c/a\u003e, \u003ca href=\"#Pg353\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e353\u003c/a\u003e, \u003ca href=\"#Pg394\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e394\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eStevenson\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg138\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e138\u003c/a\u003e,\n \u003ca href=\"#Pg296\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e296\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Stoicism, \u003ca href=\"#Pg042\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e42-45\u003c/a\u003e, \u003ca href=\"#Pg143\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e143\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Strange appearance of world, \u003ca href=\"#Pg151\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e151\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Strength of soul, \u003ca href=\"#Pg273\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e273\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Subconscious\" id=\"Index-Subconscious\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Subconscious action in conversion, \u003ca href=\"#Pg236\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e236\u003c/a\u003e, \u003ca href=\"#Pg242\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e242\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Subconscious life, \u003ca href=\"#Pg115\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e115\u003c/a\u003e, \u003ca href=\"#Pg207\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e207\u003c/a\u003e, \u003ca href=\"#Pg209\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e209\u003c/a\u003e, \u003ca href=\"#Pg233\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e233\u003c/a\u003e, \u003ca href=\n \"#Pg236\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e236\u003c/a\u003e,\n \u003ca href=\"#Pg270\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e270\u003c/a\u003e, \u003ca href=\"#Pg483\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e483\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Subconscious Self, as intermediary between the Self and God,\n \u003ca href=\"#Pg511\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e511\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\u003cspan class=\"tei tei-pb\" id=\"page534\"\u003e[pg 534]\u003c/span\u003e\u003ca name=\n \"Pg534\" id=\"Pg534\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Subliminal, see \u003ca href=\"#Index-Subconscious\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eSubconscious\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sufis, \u003ca href=\"#Pg402\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e402\u003c/a\u003e, \u003ca href=\"#Pg420\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e420\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Suggestion, \u003ca href=\"#Pg112\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e112\u003c/a\u003e, \u003ca href=\"#Pg234\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e234\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Suicide, \u003ca href=\"#Pg147\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e147\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Supernaturalism its two kinds, \u003ca href=\"#Pg520\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e520\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n criticism of universalistic, \u003ca href=\"#Pg521\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e521\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Supernatural world, \u003ca href=\"#Pg518\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e518\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003ca name=\"Index-Surrender\" id=\"Index-Surrender\" class=\n \"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Surrender, salvation by, \u003ca href=\"#Pg110\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e110\u003c/a\u003e, \u003ca href=\"#Pg208\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e208\u003c/a\u003e, \u003ca href=\"#Pg211\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e211\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Survival-theory of religion, \u003ca href=\"#Pg490\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e490\u003c/a\u003e, \u003ca href=\"#Pg498\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e498\u003c/a\u003e, \u003ca href=\"#Pg500\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e500\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSuso\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg306\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e306\u003c/a\u003e, \u003ca href=\n \"#Pg349\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e349\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSwinburne\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg421\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e421\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSymonds\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg385\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e385\u003c/a\u003e,\n \u003ca href=\"#Pg390\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e390\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sympathetic magic, \u003ca href=\"#Pg496\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e496\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Sympathy, see \u003ca href=\"#Index-Charity\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003eCharity\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Systems, philosophic, \u003ca href=\"#Pg433\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e433\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Taine, \u003ca href=\"#Pg009\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e9\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTaylor\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg246\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e246\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Tenderness, see \u003ca href=\"#Index-Charity\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003eCharity\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTennyson\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg383\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e383\u003c/a\u003e,\n \u003ca href=\"#Pg384\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e384\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTeresa, Saint\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg020\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e20\u003c/a\u003e,\n \u003ca href=\"#Pg346\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e346\u003c/a\u003e, \u003ca href=\"#Pg360\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e360\u003c/a\u003e, \u003ca href=\"#Pg408\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e408\u003c/a\u003e, \u003ca href=\"#Pg411\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e411\u003c/a\u003e, \u003ca href=\n \"#Pg412\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e412\u003c/a\u003e,\n \u003ca href=\"#Pg414\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e414\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Theologia Germanica, \u003ca href=\"#Pg043\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e43\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Theologians, systematic, \u003ca href=\"#Pg446\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e446\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“Theopathy,”\u003c/span\u003e \u003ca href=\"#Pg343\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e343\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eThoreau\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg275\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e275\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Threshold, \u003ca href=\"#Pg135\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e135\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Tiger, \u003ca href=\"#Pg164\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e164\u003c/a\u003e, \u003ca href=\"#Pg262\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e262\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Tobacco, \u003ca href=\"#Pg270\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e270\u003c/a\u003e, \u003ca href=\"#Pg290\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e290\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTolstoy\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg149\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e149\u003c/a\u003e,\n \u003ca href=\"#Pg178\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e178\u003c/a\u003e, \u003ca href=\"#Pg184\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e184\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTowianski\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg281\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e281\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Tragedy of life, \u003ca href=\"#Pg363\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e363\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Tranquillity, \u003ca href=\"#Pg285\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e285\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Transcendentalism criticised, \u003ca href=\"#Pg522\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e522\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Transcendentalists, \u003ca href=\"#Pg516\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e516\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTrevor\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg396\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e396\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTrine\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg101\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e101\u003c/a\u003e, \u003ca href=\n \"#Pg394\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e394\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Truth of religion, how to be tested, \u003ca href=\"#Pg377\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e377\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n what it is, \u003ca href=\"#Pg509\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e509\u003c/a\u003e;\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n mystical perception of, \u003ca href=\"#Pg380\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e380\u003c/a\u003e, \u003ca href=\"#Pg410\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e410\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\n \"text-align: left\"\u003e“Twice-born,”\u003c/span\u003e type, \u003ca href=\"#Pg166\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e166\u003c/a\u003e, \u003ca href=\n \"#Pg363\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e363\u003c/a\u003e,\n \u003ca href=\"#Pg488\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e488\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTyndall\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg299\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e299\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e“Unconscious\n cerebration,”\u003c/span\u003e \u003ca href=\"#Pg207\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e207\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Unification of Self, \u003ca href=\"#Pg183\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e183\u003c/a\u003e, \u003ca href=\"#Pg349\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e349\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-q\" style=\"text-align: left\"\u003e“\u003cspan class=\n \"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eUnion morale\u003c/span\u003e\u003c/span\u003e,”\u003c/span\u003e\n \u003ca href=\"#Pg272\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e272\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003ca name=\"Index-Union\" id=\"Index-Union\" class=\"tei tei-anchor\"\u003e\u003c/a\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Union with God, \u003ca href=\"#Pg408\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e408\u003c/a\u003e, \u003ca href=\"#Pg418\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e418\u003c/a\u003e, \u003ca href=\"#Pg425\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e425\u003c/a\u003e, \u003ca href=\"#Pg451\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e451\u003c/a\u003e, \u003ca href=\n \"#Pg509\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e509\u003c/a\u003e ff.\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-l\" style=\n \"margin-left: 2.00em; text-align: left\"\u003e\n See lectures on Conversion, passim.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Unity of universe, \u003ca href=\"#Pg131\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e131\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Unreality, sense of, \u003ca href=\"#Pg063\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e63\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Unseen realities, Lecture \u003ca href=\"#Lecture_III\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003eIII\u003c/a\u003e, passim.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Upanishads, \u003ca href=\"#Pg419\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e419\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eUpham\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg289\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e289\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Utopias, \u003ca href=\"#Pg360\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e360\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eVacherot\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg502\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e502\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Value of spiritual affections, how tested, \u003ca href=\"#Pg018\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e18\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eVambéry\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg341\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e341\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Vedantism, \u003ca href=\"#Pg400\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e400\u003c/a\u003e, \u003ca href=\"#Pg419\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e419\u003c/a\u003e, \u003ca href=\"#Pg513\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e513\u003c/a\u003e, \u003ca href=\"#Pg522\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e522\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Veracity, \u003ca href=\"#Pg007\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e7\u003c/a\u003e, \u003ca href=\"#Pg291\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e291\u003c/a\u003e ff.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eVivekananda\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg513\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e513\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eVoltaire\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg038\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e38\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eVoysey\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg275\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e275\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n War, \u003ca href=\"#Pg365\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e365-367\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Wealth-worship, \u003ca href=\"#Pg365\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e365\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eWeaver\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg281\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e281\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eWesley\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg227\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e227\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Wesleyan self-despair, \u003ca href=\"#Pg108\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e108\u003c/a\u003e, \u003ca href=\"#Pg211\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e211\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eWhitefield\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg318\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e318\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eWhitman\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg084\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e84\u003c/a\u003e,\n \u003ca href=\"#Pg395\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e395\u003c/a\u003e, \u003ca href=\"#Pg396\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e396\u003c/a\u003e, \u003ca href=\"#Pg506\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e506\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eWolff\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg492\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e492\u003c/a\u003e, \u003ca href=\n \"#Pg493\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e493\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eWood, Henry\u003c/span\u003e\u003c/span\u003e, \u003ca href=\n \"#Pg096\" class=\"tei tei-ref\" style=\"text-align: left\"\u003e96\u003c/a\u003e,\n \u003ca href=\"#Pg099\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e99\u003c/a\u003e, \u003ca href=\"#Pg117\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e117\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-top: 1.00em; margin-bottom: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n World, soul of the, \u003ca href=\"#Pg449\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e449\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Worry, \u003ca href=\"#Pg098\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e98\u003c/a\u003e, \u003ca href=\"#Pg181\" class=\"tei tei-ref\"\n style=\"text-align: left\"\u003e181\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Yes-function, \u003ca href=\"#Pg261\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e261-263\u003c/a\u003e, \u003ca href=\"#Pg299\" class=\n \"tei tei-ref\" style=\"text-align: left\"\u003e299\u003c/a\u003e, \u003ca href=\"#Pg387\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e387\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n Yoga, \u003ca href=\"#Pg400\" class=\"tei tei-ref\" style=\n \"text-align: left\"\u003e400\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n\n \u003cdiv class=\"tei tei-lg\" style=\n \"margin-bottom: 1.00em; margin-top: 1.00em\"\u003e\n \u003cdiv class=\"tei tei-l\" style=\"text-align: left\"\u003e\n \u003cspan class=\"tei tei-hi\" style=\"text-align: left\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eYoung\u003c/span\u003e\u003c/span\u003e, \u003ca href=\"#Pg256\"\n class=\"tei tei-ref\" style=\"text-align: left\"\u003e256\u003c/a\u003e.\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003c/div\u003e\n \u003chr class=\"doublepage\" /\u003e\n\n \u003cdiv class=\"tei tei-back\" style=\n \"margin-bottom: 2.00em; margin-top: 6.00em\"\u003e\n \u003cdiv id=\"footnotes\" class=\"tei tei-div\" style=\n \"margin-bottom: 5.00em; margin-top: 5.00em\"\u003e\n \u003ca name=\"toc35\" id=\"toc35\"\u003e\u003c/a\u003e \u003ca name=\"pdf36\" id=\"pdf36\"\u003e\u003c/a\u003e\n\n \u003ch1 class=\"tei tei-head\" style=\n \"text-align: left; margin-top: 3.46em; margin-bottom: 3.46em\"\u003e\n \u003cspan style=\"font-size: 173%\"\u003eFootnotes\u003c/span\u003e\u003c/h1\u003e\n\n \u003cdl class=\"tei tei-list-footnotes\"\u003e\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_1\" name=\"note_1\" href=\n \"#noteref_1\"\u003e1.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAs with many\n ideas that float in the air of one\u0027s time, this notion shrinks\n from dogmatic general statement and expresses itself only\n partially and by innuendo. It seems to me that few conceptions\n are less instructive than this re-interpretation of religion as\n perverted sexuality. It reminds one, so crudely is it often\n employed, of the famous Catholic taunt, that the Reformation may\n be best understood by remembering that its \u003cspan lang=\"la\" class=\n \"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efons et origo\u003c/span\u003e\u003c/span\u003e was Luther\u0027s\n wish to marry a nun:—the effects are infinitely wider than the\n alleged causes, and for the most part opposite in nature. It is\n true that in the vast collection of religious phenomena, some are\n undisguisedly amatory—e.g., sex-deities and obscene rites in\n polytheism, and ecstatic feelings of union with the Saviour in a\n few Christian mystics. But then why not equally call religion an\n aberration of the digestive function, and prove one\u0027s point by\n the worship of Bacchus and Ceres, or by the ecstatic feelings of\n some other saints about the Eucharist? Religious language clothes\n itself in such poor symbols as our life affords, and the whole\n organism gives overtones of comment whenever the mind is strongly\n stirred to expression. Language drawn from eating and drinking is\n probably as common in religious literature as is language drawn\n from the sexual life. We \u003cspan class=\"tei tei-q\"\u003e“hunger and\n thirst”\u003c/span\u003e after righteousness; we \u003cspan class=\n \"tei tei-q\"\u003e“find the Lord a sweet savor;”\u003c/span\u003e we \u003cspan class=\n \"tei tei-q\"\u003e“taste and see that he is good.”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“Spiritual milk for American babes, drawn from the\n breasts of both testaments,”\u003c/span\u003e is a sub-title of the once\n famous New England Primer, and Christian devotional literature\n indeed quite floats in milk, thought of from the point of view,\n not of the mother, but of the greedy babe.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSaint François\n de Sales, for instance, thus describes the \u003cspan class=\n \"tei tei-q\"\u003e“orison of quietude”\u003c/span\u003e: \u003cspan class=\n \"tei tei-q\"\u003e“In this state the soul is like a little child still\n at the breast, whose mother, to caress him whilst he is still in\n her arms, makes her milk distill into his mouth without his even\n moving his lips. So it is here…. Our Lord desires that our will\n should be satisfied with sucking the milk which His Majesty pours\n into our mouth, and that we should relish the sweetness without\n even knowing that it cometh from the Lord.”\u003c/span\u003e And again:\n \u003cspan class=\"tei tei-q\"\u003e“Consider the little infants, united and\n joined to the breasts of their nursing mothers, you will see that\n from time to time they press themselves closer by little starts\n to which the pleasure of sucking prompts them. Even so, during\n its orison, the heart united to its God oftentimes makes attempts\n at closer union by movements during which it presses closer upon\n the divine sweetness.”\u003c/span\u003e Chemin de la Perfection, ch. xxxi.;\n Amour de Dieu, vii. ch. i.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn fact, one\n might almost as well interpret religion as a perversion of the\n respiratory function. The Bible is full of the language of\n respiratory oppression: \u003cspan class=\"tei tei-q\"\u003e“Hide not thine\n ear at my breathing; my groaning is not hid from thee; my heart\n panteth, my strength faileth me; my bones are hot with my roaring\n all the night long; as the hart panteth after the water-brooks,\n so my soul panteth after thee, O my God.”\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003eGod\u0027s Breath in\n Man\u003c/span\u003e\u003c/span\u003e is the title of the chief work of our best\n known American mystic (Thomas Lake Harris); and in certain\n non-Christian countries the foundation of all religious\n discipline consists in regulation of the inspiration and\n expiration.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese\n arguments are as good as much of the reasoning one hears in favor\n of the sexual theory. But the champions of the latter will then\n say that their chief argument has no analogue elsewhere. The two\n main phenomena of religion, namely, melancholy and conversion,\n they will say, are essentially phenomena of adolescence, and\n therefore synchronous with the development of sexual life. To\n which the retort again is easy. Even were the asserted synchrony\n unrestrictedly true as a fact (which it is not), it is not only\n the sexual life, but the entire higher mental life which awakens\n during adolescence. One might then as well set up the thesis that\n the interest in mechanics, physics, chemistry, logic, philosophy,\n and sociology, which springs up during adolescent years along\n with that in poetry and religion, is also a perversion of the\n sexual instinct:—but that would be too absurd. Moreover, if the\n argument from synchrony is to decide, what is to be done with the\n fact that the religious age \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\"font-style: italic\"\u003epar\n excellence\u003c/span\u003e\u003c/span\u003e would seem to be old age, when the\n uproar of the sexual life is past?\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe plain\n truth is that to interpret religion one must in the end look at\n the immediate content of the religious consciousness. The moment\n one does this, one sees how wholly disconnected it is in the main\n from the content of the sexual consciousness. Everything about\n the two things differs, objects, moods, faculties concerned, and\n acts impelled to. Any \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003egeneral\u003c/span\u003e\u003c/em\u003e assimilation is simply\n impossible: what we find most often is complete hostility and\n contrast. If now the defenders of the sex-theory say that this\n makes no difference to their thesis; that without the chemical\n contributions which the sex-organs make to the blood, the brain\n would not be nourished so as to carry on religious activities,\n this final proposition may be true or not true; but at any rate\n it has become profoundly uninstructive: we can deduce no\n consequences from it which help us to interpret religion\u0027s\n meaning or value. In this sense the religious life depends just\n as much upon the spleen, the pancreas, and the kidneys as on the\n sexual apparatus, and the whole theory has lost its point in\n evaporating into a vague general assertion of the dependence,\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003esomehow\u003c/span\u003e\u003c/em\u003e, of the mind upon the\n body.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_2\" name=\"note_2\" href=\n \"#noteref_2\"\u003e2.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFor a first-rate example of\n medical-materialist reasoning, see an article on \u003cspan class=\n \"tei tei-q\"\u003e“les Variétés du Type dévot,”\u003c/span\u003e by Dr.\n Binet-Sanglé, in the Revue de l\u0027Hypnotisme, xiv. 161.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_3\" name=\"note_3\" href=\n \"#noteref_3\"\u003e3.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJ. F. Nisbet\u003c/span\u003e\u003c/span\u003e: The Insanity\n of Genius, 3d ed., London, 1893, pp. xvi, xxiv.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_4\" name=\"note_4\" href=\n \"#noteref_4\"\u003e4.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMax Nordau\u003c/span\u003e\u003c/span\u003e, in his bulky\n book entitled \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eDegeneration\u003c/span\u003e\u003c/span\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_5\" name=\"note_5\" href=\n \"#noteref_5\"\u003e5.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. Maudsley\u003c/span\u003e\u003c/span\u003e: Natural\n Causes and Supernatural Seemings, 1886, pp. 257, 256.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_6\" name=\"note_6\" href=\n \"#noteref_6\"\u003e6.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAutobiography, ch. xxviii.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_7\" name=\"note_7\" href=\n \"#noteref_7\"\u003e7.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSuperior intellect, as Professor Bain\n has admirably shown, seems to consist in nothing so much as in a\n large development of the faculty of association by similarity.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_8\" name=\"note_8\" href=\n \"#noteref_8\"\u003e8.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI may refer to a criticism of the\n insanity theory of genius in the Psychological Review, ii. 287\n (1895).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_9\" name=\"note_9\" href=\n \"#noteref_9\"\u003e9.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI can do no better here than refer my\n readers to the extended and admirable remarks on the futility of\n all these definitions of religion, in an article by Professor\n Leuba, published in the Monist for January, 1901, after my own text\n was written.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_10\" name=\"note_10\" href=\n \"#noteref_10\"\u003e10.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMiscellanies, 1868, p. 120\n (abridged).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_11\" name=\"note_11\" href=\n \"#noteref_11\"\u003e11.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eLectures and Biographical Sketches,\n 1868, p. 186.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_12\" name=\"note_12\" href=\n \"#noteref_12\"\u003e12.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFeuilles détachées, pp. 394-398\n (abridged).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_13\" name=\"note_13\" href=\n \"#noteref_13\"\u003e13.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., pp. 314, 313.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_14\" name=\"note_14\" href=\n \"#noteref_14\"\u003e14.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eBook V., ch. x. (abridged).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_15\" name=\"note_15\" href=\n \"#noteref_15\"\u003e15.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eBook V., ch. ix. (abridged).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_16\" name=\"note_16\" href=\n \"#noteref_16\"\u003e16.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eChaps. x., xi. (abridged): Winkworth\u0027s\n translation.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_17\" name=\"note_17\" href=\n \"#noteref_17\"\u003e17.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eBook IV., § 23.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_18\" name=\"note_18\" href=\n \"#noteref_18\"\u003e18.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eBenham\u0027s translation: Book III.,\n chaps. xv., lix. Compare Mary Moody Emerson: \u003cspan class=\n \"tei tei-q\"\u003e“Let me be a blot on this fair world, the obscurest,\n the loneliest sufferer, with one proviso,—that I know it is His\n agency. I will love Him though He shed frost and darkness on every\n way of mine.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eR. W. Emerson\u003c/span\u003e\u003c/span\u003e: Lectures\n and Biographical Sketches, p. 188.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_19\" name=\"note_19\" href=\n \"#noteref_19\"\u003e19.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOnce more, there are plenty of men,\n constitutionally sombre men, in whose religious life this\n rapturousness is lacking. They are religious in the wider sense;\n yet in this acutest of all senses they are not so, and it is\n religion in the acutest sense that I wish, without disputing about\n words, to study first, so as to get at its typical \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003edifferentia\u003c/span\u003e\u003c/span\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_20\" name=\"note_20\" href=\n \"#noteref_20\"\u003e20.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe New Spirit, p. 232.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_21\" name=\"note_21\" href=\n \"#noteref_21\"\u003e21.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI owe this allegorical illustration to\n my lamented colleague and friend, Charles Carroll Everett.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_22\" name=\"note_22\" href=\n \"#noteref_22\"\u003e22.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eExample: \u003cspan class=\"tei tei-q\"\u003e“I\n have had much comfort lately in meditating on the passages which\n show the personality of the Holy Ghost, and his distinctness from\n the Father and the Son. It is a subject that requires searching\n into to find out, but, when realized, gives one so much more true\n and lively a sense of the fullness of the Godhead, and its work in\n us and to us, than when only thinking of the Spirit in its effect\n on us.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAugustus Hare\u003c/span\u003e\u003c/span\u003e: Memorials,\n i. 244, Maria Hare to Lucy H. Hare.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_23\" name=\"note_23\" href=\n \"#noteref_23\"\u003e23.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSymposium, Jowett, 1871, i. 527.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_24\" name=\"note_24\" href=\n \"#noteref_24\"\u003e24.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eExample: \u003cspan class=\n \"tei tei-q\"\u003e“Nature is always so interesting, under whatever aspect\n she shows herself, that when it rains, I seem to see a beautiful\n woman weeping. She appears the more beautiful, the more afflicted\n she is.”\u003c/span\u003e B. de St. Pierre.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_25\" name=\"note_25\" href=\n \"#noteref_25\"\u003e25.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eJournal of the S. P. R., February,\n 1895, p. 26.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_26\" name=\"note_26\" href=\n \"#noteref_26\"\u003e26.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eE. Gurney\u003c/span\u003e\u003c/span\u003e: Phantasms of\n the Living, i. 384.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_27\" name=\"note_27\" href=\n \"#noteref_27\"\u003e27.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003ePensées d\u0027un Solitaire, p. 66.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_28\" name=\"note_28\" href=\n \"#noteref_28\"\u003e28.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eLetters of Lowell, i. 75.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_29\" name=\"note_29\" href=\n \"#noteref_29\"\u003e29.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI borrow it, with Professor Flournoy\u0027s\n permission, from his rich collection of psychological\n documents.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_30\" name=\"note_30\" href=\n \"#noteref_30\"\u003e30.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMark Rutherford\u0027s Deliverance, London,\n 1885, pp. 196, 198.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_31\" name=\"note_31\" href=\n \"#noteref_31\"\u003e31.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn his book (too little read, I fear),\n Natural Religion, 3d edition, Boston, 1886, pp. 91, 122.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_32\" name=\"note_32\" href=\n \"#noteref_32\"\u003e32.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eC. Hilty\u003c/span\u003e\u003c/span\u003e: Glück, dritter\n Theil, 1900, p. 18.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_33\" name=\"note_33\" href=\n \"#noteref_33\"\u003e33.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe Soul; its Sorrows and its\n Aspirations, 3d edition, 1852, pp. 89, 91.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_34\" name=\"note_34\" href=\n \"#noteref_34\"\u003e34.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI once heard a lady describe the\n pleasure it gave her to think that she \u003cspan class=\n \"tei tei-q\"\u003e“could always cuddle up to God.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_35\" name=\"note_35\" href=\n \"#noteref_35\"\u003e35.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJohn Weiss\u003c/span\u003e\u003c/span\u003e: Life of\n Theodore Parker, i. 152, 32.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_36\" name=\"note_36\" href=\n \"#noteref_36\"\u003e36.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eStarbuck\u003c/span\u003e\u003c/span\u003e: Psychology of\n Religion, pp. 305, 306.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_37\" name=\"note_37\" href=\n \"#noteref_37\"\u003e37.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“I know not to what physical laws philosophers will\n some day refer the feelings of melancholy. For myself, I find\n that they are the most voluptuous of all sensations,”\u003c/span\u003e\n writes Saint Pierre, and accordingly he devotes a series of\n sections of his work on Nature to the Plaisirs de la Ruine,\n Plaisirs des Tombeaux, Ruines de la Nature, Plaisirs de la\n Solitude—each of them more optimistic than the last.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis finding\n of a luxury in woe is very common during adolescence. The\n truth-telling Marie Bashkirtseff expresses it well:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“In this depression and dreadful uninterrupted\n suffering, I don\u0027t condemn life. On the contrary, I like it and\n find it good. Can you believe it? I find everything good and\n pleasant, even my tears, my grief. I enjoy weeping, I enjoy my\n despair. I enjoy being exasperated and sad. I feel as if these\n were so many diversions, and I love life in spite of them all. I\n want to live on. It would be cruel to have me die when I am so\n accommodating. I cry, I grieve, and at the same time I am\n pleased—no, not exactly that—I know not how to express it. But\n everything in life pleases me. I find everything agreeable, and\n in the very midst of my prayers for happiness, I find myself\n happy at being miserable. It is not I who undergo all this—my\n body weeps and cries; but something inside of me which is above\n me is glad of it all.”\u003c/span\u003e Journal de Marie Bashkirtseff, i.\n 67.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_38\" name=\"note_38\" href=\n \"#noteref_38\"\u003e38.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eR. M. Bucke\u003c/span\u003e\u003c/span\u003e: Cosmic\n Consciousness, pp. 182-186, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_39\" name=\"note_39\" href=\n \"#noteref_39\"\u003e39.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI refer to The Conservator, edited by\n Horace Traubel, and published monthly at Philadelphia.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_40\" name=\"note_40\" href=\n \"#noteref_40\"\u003e40.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSong of Myself, 32.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_41\" name=\"note_41\" href=\n \"#noteref_41\"\u003e41.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIliad, XXI., E. Myers\u0027s\n translation.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_42\" name=\"note_42\" href=\n \"#noteref_42\"\u003e42.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“God is afraid\n of me!”\u003c/span\u003e remarked such a titanic-optimistic friend in my\n presence one morning when he was feeling particularly hearty and\n cannibalistic. The defiance of the phrase showed that a Christian\n education in humility still rankled in his breast.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_43\" name=\"note_43\" href=\n \"#noteref_43\"\u003e43.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“As I go on in\n this life, day by day, I become more of a bewildered child; I\n cannot get used to this world, to procreation, to heredity, to\n sight, to hearing; the commonest things are a burthen. The prim,\n obliterated, polite surface of life, and the broad, bawdy, and\n orgiastic—or mænadic—foundations, form a spectacle to which no\n habit reconciles me.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eR. L. Stevenson\u003c/span\u003e\u003c/span\u003e: Letters,\n ii. 355.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_44\" name=\"note_44\" href=\n \"#noteref_44\"\u003e44.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“Cautionary\n Verses for Children”\u003c/span\u003e: this title of a much used work,\n published early in the nineteenth century, shows how far the muse\n of evangelical protestantism in England, with her mind fixed on the\n idea of danger, had at last drifted away from the original gospel\n freedom. Mind-cure might be briefly called a reaction against all\n that religion of chronic anxiety which marked the earlier part of\n our century in the evangelical circles of England and America.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_45\" name=\"note_45\" href=\n \"#noteref_45\"\u003e45.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI refer to Mr. Horatio W. Dresser and\n Mr. Henry Wood, especially the former. Mr. Dresser\u0027s works are\n published by G. P. Putnam\u0027s Sons, New York and London; Mr. Wood\u0027s\n by Lee \u0026amp; Shepard, Boston.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_46\" name=\"note_46\" href=\n \"#noteref_46\"\u003e46.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eLest my own testimony be suspected, I\n will quote another reporter, Dr. H. H. Goddard, of Clark\n University, whose thesis on \u003cspan class=\"tei tei-q\"\u003e“the Effects of\n Mind on Body as evidenced by Faith Cures”\u003c/span\u003e is published in\n the American Journal of Psychology for 1899 (vol. x.). This critic,\n after a wide study of the facts, concludes that the cures by\n mind-cure exist, but are in no respect different from those now\n officially recognized in medicine as cures by suggestion; and the\n end of his essay contains an interesting physiological speculation\n as to the way in which the suggestive ideas may work (p. 67 of the\n reprint). As regards the general phenomenon of mental cure itself,\n Dr. Goddard writes: \u003cspan class=\"tei tei-q\"\u003e“In spite of the severe\n criticism we have made of reports of cure, there still remains a\n vast amount of material, showing a powerful influence of the mind\n in disease. Many cases are of diseases that have been diagnosed and\n treated by the best physicians of the country, or which prominent\n hospitals have tried their hand at curing, but without success.\n People of culture and education have been treated by this method\n with satisfactory results. Diseases of long standing have been\n ameliorated, and even cured…. We have traced the mental element\n through primitive medicine and folk-medicine of to-day, patent\n medicine, and witchcraft. We are convinced that it is impossible to\n account for the existence of these practices, if they did not cure\n disease, and that if they cured disease, it must have been the\n mental element that was effective. The same argument applies to\n those modern schools of mental therapeutics—Divine Healing and\n Christian Science. It is hardly conceivable that the large body of\n intelligent people who comprise the body known distinctively as\n Mental Scientists should continue to exist if the whole thing were\n a delusion. It is not a thing of a day; it is not confined to a\n few; it is not local. It is true that many failures are recorded,\n but that only adds to the argument. There must be many and striking\n successes to counterbalance the failures, otherwise the failures\n would have ended the delusion…. Christian Science, Divine\n Healing, or Mental Science do not, and never can in the very nature\n of things, cure all diseases; nevertheless, the practical\n applications of the general principles of the broadest mental\n science will tend to prevent disease…. We do find sufficient\n evidence to convince us that the proper reform in mental attitude\n would relieve many a sufferer of ills that the ordinary physician\n cannot touch; would even delay the approach of death to many a\n victim beyond the power of absolute cure, and the faithful\n adherence to a truer philosophy of life will keep many a man well,\n and give the doctor time to devote to alleviating ills that are\n unpreventable”\u003c/span\u003e (pp. 33, 34 of reprint).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_47\" name=\"note_47\" href=\n \"#noteref_47\"\u003e47.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHorace Fletcher\u003c/span\u003e\u003c/span\u003e: Happiness\n as found in Forethought \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eminus\u003c/span\u003e\u003c/span\u003e Fearthought, Menticulture\n Series, ii. Chicago and New York, Stone, 1897, pp. 21-25,\n abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_48\" name=\"note_48\" href=\n \"#noteref_48\"\u003e48.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. W. Dresser\u003c/span\u003e\u003c/span\u003e: Voices of\n Freedom, New York, 1899, p. 38.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_49\" name=\"note_49\" href=\n \"#noteref_49\"\u003e49.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHenry Wood\u003c/span\u003e\u003c/span\u003e: Ideal\n Suggestion through Mental Photography, Boston, 1899, p. 54.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_50\" name=\"note_50\" href=\n \"#noteref_50\"\u003e50.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eWhether it differs so much from\n Christ\u0027s own notion is for the exegetists to decide. According to\n Harnack, Jesus felt about evil and disease much as our mind-curers\n do. \u003cspan class=\"tei tei-q\"\u003e“What is the answer which Jesus sends\n to John the Baptist?”\u003c/span\u003e asks Harnack, and says it is this:\n \u003cspan class=\"tei tei-q\"\u003e“ \u003cspan class=\"tei tei-q\"\u003e‘The blind see,\n and the lame walk, the lepers are cleansed, and the deaf hear, the\n dead rise up, and the gospel is preached to the poor.’\u003c/span\u003e That\n is the \u003cspan class=\"tei tei-q\"\u003e‘coming of the kingdom,’\u003c/span\u003e or\n rather in these saving works the kingdom is already there. By the\n overcoming and removal of misery, of need, of sickness, by these\n actual effects John is to see that the new time has arrived. The\n casting out of devils is only a part of this work of redemption,\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ebut Jesus\n points to that as the sense and seal of his mission\u003c/span\u003e\u003c/em\u003e.\n Thus to the wretched, sick, and poor did he address himself, but\n not as a moralist, and without a trace of sentimentalism. He never\n makes groups and departments of the ills; he never spends time in\n asking whether the sick one \u003cspan class=\n \"tei tei-q\"\u003e‘deserves’\u003c/span\u003e to be cured; and it never occurs to\n him to sympathize with the pain or the death. He nowhere says that\n sickness is a beneficent infliction, and that evil has a healthy\n use. No, he calls sickness sickness and health health. All evil,\n all wretchedness, is for him something dreadful; it is of the great\n kingdom of Satan; but he feels the power of the Saviour within him.\n He knows that advance is possible only when weakness is overcome,\n when sickness is made well.”\u003c/span\u003e Das Wesen des Christenthums,\n 1900, p. 39.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_51\" name=\"note_51\" href=\n \"#noteref_51\"\u003e51.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eR. W. Trine\u003c/span\u003e\u003c/span\u003e: In Tune with\n the Infinite, 26th thousand, N. Y., 1899. I have strung scattered\n passages together.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_52\" name=\"note_52\" href=\n \"#noteref_52\"\u003e52.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe Cairds,\n for example. In \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEdward Caird\u0027s\u003c/span\u003e\u003c/span\u003e Glasgow\n Lectures of 1890-92 passages like this abound:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“The declaration made in the beginning of the\n ministry of Jesus that \u003cspan class=\"tei tei-q\"\u003e‘the time is\n fulfilled, and the kingdom of heaven is at hand,’\u003c/span\u003e passes\n with scarce a break into the announcement that \u003cspan class=\n \"tei tei-q\"\u003e‘the kingdom of God is among you’\u003c/span\u003e; and the\n importance of this announcement is asserted to be such that it\n makes, so to speak, a difference \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ein\n kind\u003c/span\u003e\u003c/em\u003e between the greatest saints and prophets who\n lived under the previous reign of division, and \u003cspan class=\n \"tei tei-q\"\u003e‘the least in the kingdom of heaven.’\u003c/span\u003e The\n highest ideal is brought close to men and declared to be within\n their reach, they are called on to be \u003cspan class=\n \"tei tei-q\"\u003e‘perfect as their Father in heaven is\n perfect.’\u003c/span\u003e The sense of alienation and distance from God\n which had grown upon the pious in Israel just in proportion as\n they had learned to look upon Him as no mere national divinity,\n but as a God of justice who would punish Israel for its sin as\n certainly as Edom or Moab, is declared to be no longer in place;\n and the typical form of Christian prayer points to the abolition\n of the contrast between this world and the next which through all\n the history of the Jews had continually been growing wider:\n \u003cspan class=\"tei tei-q\"\u003e‘As in heaven, so on earth.’\u003c/span\u003e The\n sense of the division of man from God, as a finite being from the\n Infinite, as weak and sinful from the Omnipotent Goodness, is not\n indeed lost; but it can no longer overpower the consciousness of\n oneness. The terms \u003cspan class=\"tei tei-q\"\u003e‘Son’\u003c/span\u003e and\n \u003cspan class=\"tei tei-q\"\u003e‘Father’\u003c/span\u003e at once state the\n opposition and mark its limit. They show that it is not an\n absolute opposition, but one which presupposes an indestructible\n principle of unity, that can and must become a principle of\n reconciliation.”\u003c/span\u003e The Evolution of Religion, ii. pp. 146,\n 147.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_53\" name=\"note_53\" href=\n \"#noteref_53\"\u003e53.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIt remains to be seen whether the\n school of Mr. Dresser, which assumes more and more the form of\n mind-cure experience and academic philosophy mutually impregnating\n each other, will score the practical triumphs of the less critical\n and rational sects.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_54\" name=\"note_54\" href=\n \"#noteref_54\"\u003e54.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe theistic explanation is by divine\n grace, which creates a new nature within one the moment the old\n nature is sincerely given up. The pantheistic explanation (which is\n that of most mind-curers) is by the merging of the narrower private\n self into the wider or greater self, the spirit of the universe\n (which is your own \u003cspan class=\"tei tei-q\"\u003e“subconscious”\u003c/span\u003e\n self), the moment the isolating barriers of mistrust and anxiety\n are removed. The medico-materialistic explanation is that simpler\n cerebral processes act more freely where they are left to act\n automatically by the shunting-out of physiologically (though in\n this instance not spiritually) \u003cspan class=\n \"tei tei-q\"\u003e“higher”\u003c/span\u003e ones which, seeking to regulate, only\n succeed in inhibiting results.—Whether this third explanation\n might, in a psycho-physical account of the universe, be combined\n with either of the others may be left an open question here.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_55\" name=\"note_55\" href=\n \"#noteref_55\"\u003e55.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWithin the\n churches a disposition has always prevailed to regard sickness as\n a visitation; something sent by God for our good, either as\n chastisement, as warning, or as opportunity for exercising\n virtue, and, in the Catholic Church, of earning \u003cspan class=\n \"tei tei-q\"\u003e“merit.”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“Illness,”\u003c/span\u003e says a good Catholic writer\n (\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eP. Lejeune\u003c/span\u003e\u003c/span\u003e: Introd. à la\n Vie Mystique, 1899, p. 218), \u003cspan class=\"tei tei-q\"\u003e“is the most\n excellent of corporeal mortifications, the mortification which\n one has not one\u0027s self chosen, which is imposed directly by God,\n and is the direct expression of his will. \u003cspan class=\n \"tei tei-q\"\u003e‘If other mortifications are of silver,’\u003c/span\u003e Mgr.\n Gay says, \u003cspan class=\"tei tei-q\"\u003e‘this one is of gold; since\n although it comes of ourselves, coming as it does of original\n sin, still on its greater side, as coming (like all that happens)\n from the providence of God, it is of divine manufacture. And how\n just are its blows! And how efficacious it is!… I do not\n hesitate to say that patience in a long illness is\n mortification\u0027s very masterpiece, and consequently the triumph of\n mortified souls.’\u003c/span\u003e ”\u003c/span\u003e According to this view, disease\n should in any case be submissively accepted, and it might under\n certain circumstances even be blasphemous to wish it away.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOf course\n there have been exceptions to this, and cures by special miracle\n have at all times been recognized within the church\u0027s pale,\n almost all the great saints having more or less performed them.\n It was one of the heresies of Edward Irving, to maintain them\n still to be possible. An extremely pure faculty of healing after\n confession and conversion on the patient\u0027s part, and prayer on\n the priest\u0027s, was quite spontaneously developed in the German\n pastor, Joh. Christoph Blumhardt, in the early forties and\n exerted during nearly thirty years. Blumhardt\u0027s Life by Zündel\n (5th edition, Zurich, 1887) gives in chapters ix., x., xi., and\n xvii. a pretty full account of his healing activity, which he\n invariably ascribed to direct divine interposition. Blumhardt was\n a singularly pure, simple, and non-fanatical character, and in\n this part of his work followed no previous model. In Chicago\n to-day we have the case of Dr. J. A. Dowie, a Scottish Baptist\n preacher, whose weekly \u003cspan class=\"tei tei-q\"\u003e“Leaves of\n Healing”\u003c/span\u003e were in the year of grace 1900 in their sixth\n volume, and who, although he denounces the cures wrought in other\n sects as \u003cspan class=\"tei tei-q\"\u003e“diabolical counterfeits”\u003c/span\u003e\n of his own exclusively \u003cspan class=\"tei tei-q\"\u003e“Divine\n Healing,”\u003c/span\u003e must on the whole be counted into the mind-cure\n movement. In mind-cure circles the fundamental article of faith\n is that disease should never be accepted. It is wholly of the\n pit. God wants us to be absolutely healthy, and we should not\n tolerate ourselves on any lower terms.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_56\" name=\"note_56\" href=\n \"#noteref_56\"\u003e56.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eEdwards, from whose book on the\n Revival in New England I quote these words, dissuades from such a\n use of prayer, but it is easy to see that he enjoys making his\n thrust at the cold dead church members.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_57\" name=\"note_57\" href=\n \"#noteref_57\"\u003e57.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. W. Dresser\u003c/span\u003e\u003c/span\u003e: Voices of\n Freedom, 46.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_58\" name=\"note_58\" href=\n \"#noteref_58\"\u003e58.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDresser\u003c/span\u003e\u003c/span\u003e: Living by the\n Spirit, 58.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_59\" name=\"note_59\" href=\n \"#noteref_59\"\u003e59.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDresser\u003c/span\u003e\u003c/span\u003e: Voices of\n Freedom, 33.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_60\" name=\"note_60\" href=\n \"#noteref_60\"\u003e60.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTrine\u003c/span\u003e\u003c/span\u003e: In Tune with the\n Infinite, p. 214.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_61\" name=\"note_61\" href=\n \"#noteref_61\"\u003e61.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eTrine\u003c/span\u003e\u003c/span\u003e: p. 117.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_62\" name=\"note_62\" href=\n \"#noteref_62\"\u003e62.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eQuoted by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLejeune\u003c/span\u003e\u003c/span\u003e: Introd. à la Vie\n Mystique, 1899, p. 66.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_63\" name=\"note_63\" href=\n \"#noteref_63\"\u003e63.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHenry Wood\u003c/span\u003e\u003c/span\u003e: Ideal\n Suggestion through Mental Photography, pp. 51, 70 (abridged).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_64\" name=\"note_64\" href=\n \"#noteref_64\"\u003e64.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSee Appendix to this lecture for two\n other cases furnished me by friends.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_65\" name=\"note_65\" href=\n \"#noteref_65\"\u003e65.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eWhether the various spheres or systems\n are ever to fuse integrally into one absolute conception, as most\n philosophers assume that they must, and how, if so, that conception\n may best be reached, are questions that only the future can answer.\n What is certain now is the fact of lines of disparate conception,\n each corresponding to some part of the world\u0027s truth, each verified\n in some degree, each leaving out some part of real experience.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_66\" name=\"note_66\" href=\n \"#noteref_66\"\u003e66.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eTract on God, Man, and Happiness, Book\n ii. ch. x.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_67\" name=\"note_67\" href=\n \"#noteref_67\"\u003e67.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCommentary on Galatians, Philadelphia,\n 1891, pp. 510-514 (abridged).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_68\" name=\"note_68\" href=\n \"#noteref_68\"\u003e68.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMolinos\u003c/span\u003e\u003c/span\u003e: Spiritual Guide,\n Book II., chaps. xvii., xviii. (abridged).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_69\" name=\"note_69\" href=\n \"#noteref_69\"\u003e69.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI say this in spite of the monistic\n utterances of many mind-cure writers; for these utterances are\n really inconsistent with their attitude towards disease, and can\n easily be shown not to be logically involved in the experiences of\n union with a higher Presence with which they connect themselves.\n The higher Presence, namely, need not be the absolute whole of\n things, it is quite sufficient for the life of religious experience\n to regard it as a part, if only it be the most ideal part.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_70\" name=\"note_70\" href=\n \"#noteref_70\"\u003e70.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCf. \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eJ.\n Milsand\u003c/span\u003e\u003c/span\u003e: Luther et le Serf-Arbitre, 1884,\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003epassim\u003c/span\u003e\u003c/span\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_71\" name=\"note_71\" href=\n \"#noteref_71\"\u003e71.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eHe adds with characteristic\n healthy-mindedness: \u003cspan class=\"tei tei-q\"\u003e“Our business is to\n continue to fail in good spirits.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_72\" name=\"note_72\" href=\n \"#noteref_72\"\u003e72.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe God of many men is little more\n than their court of appeal against the damnatory judgment passed on\n their failures by the opinion of this world. To our own\n consciousness there is usually a residuum of worth left over after\n our sins and errors have been told off—our capacity of\n acknowledging and regretting them is the germ of a better self\n \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ein posse\u003c/span\u003e\u003c/span\u003e at least. But the world\n deals with us \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\n \"la\"\u003e\u003cspan style=\"font-style: italic\"\u003ein actu\u003c/span\u003e\u003c/span\u003e and not\n \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ein posse\u003c/span\u003e\u003c/span\u003e: and of this hidden\n germ, not to be guessed at from without, it never takes account.\n Then we turn to the All-knower, who knows our bad, but knows this\n good in us also, and who is just. We cast ourselves with our\n repentance on his mercy: only by an All-knower can we finally be\n judged. So the need of a God very definitely emerges from this sort\n of experience of life.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_73\" name=\"note_73\" href=\n \"#noteref_73\"\u003e73.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eE.g., Iliad, XVII. 446: \u003cspan class=\n \"tei tei-q\"\u003e“Nothing then is more wretched anywhere than man of all\n that breathes and creeps upon this earth.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_74\" name=\"note_74\" href=\n \"#noteref_74\"\u003e74.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eE.g.,\n Theognis, 425-428: \u003cspan class=\"tei tei-q\"\u003e“Best of all for all\n things upon earth is it not to be born nor to behold the\n splendors of the Sun; next best to traverse as soon as possible\n the gates of Hades.”\u003c/span\u003e See also the almost identical passage\n in Œdipus in Colonus, 1225.—The Anthology is full of pessimistic\n utterances: \u003cspan class=\"tei tei-q\"\u003e“Naked came I upon the earth,\n naked I go below the ground—why then do I vainly toil when I see\n the end naked before me?”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“How did\n I come to be? Whence am I? Wherefore did I come? To pass away.\n How can I learn aught when naught I know? Being naught I came to\n life: once more shall I be what I was. Nothing and nothingness is\n the whole race of mortals.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“For\n death we are all cherished and fattened like a herd of hogs that\n is wantonly butchered.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe difference\n between Greek pessimism and the oriental and modern variety is\n that the Greeks had not made the discovery that the pathetic mood\n may be idealized, and figure as a higher form of sensibility.\n Their spirit was still too essentially masculine for pessimism to\n be elaborated or lengthily dwelt on in their classic literature.\n They would have despised a life set wholly in a minor key, and\n summoned it to keep within the proper bounds of lachrymosity. The\n discovery that the enduring emphasis, so far as this world goes,\n may be laid on its pain and failure, was reserved for races more\n complex, and (so to speak) more feminine than the Hellenes had\n attained to being in the classic period. But all the same was the\n outlook of those Hellenes blackly pessimistic.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_75\" name=\"note_75\" href=\n \"#noteref_75\"\u003e75.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFor instance, on the very day on which\n I write this page, the post brings me some aphorisms from a\n worldly-wise old friend in Heidelberg which may serve as a good\n contemporaneous expression of Epicureanism: \u003cspan class=\n \"tei tei-q\"\u003e“By the word \u003cspan class=\"tei tei-q\"\u003e‘happiness’\u003c/span\u003e\n every human being understands something different. It is a phantom\n pursued only by weaker minds. The wise man is satisfied with the\n more modest but much more definite term \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003econtentment\u003c/span\u003e\u003c/em\u003e. What education should\n chiefly aim at is to save us from a discontented life. Health is\n one favoring condition, but by no means an indispensable one, of\n contentment. Woman\u0027s heart and love are a shrewd device of Nature,\n a trap which she sets for the average man, to force him into\n working. But the wise man will always prefer work chosen by\n himself.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_76\" name=\"note_76\" href=\n \"#noteref_76\"\u003e76.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRibot\u003c/span\u003e\u003c/span\u003e: Psychologie des\n sentiments, p. 54.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_77\" name=\"note_77\" href=\n \"#noteref_77\"\u003e77.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eA.\n Gratry\u003c/span\u003e\u003c/span\u003e: Souvenirs de ma jeunesse, 1880, pp.\n 119-121, abridged. Some persons are affected with anhedonia\n permanently, or at any rate with a loss of the usual appetite for\n life. The annals of suicide supply such examples as the\n following:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAn uneducated\n domestic servant, aged nineteen, poisons herself, and leaves two\n letters expressing her motive for the act. To her parents she\n writes:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Life is sweet perhaps to some, but I prefer what is\n sweeter than life, and that is death. So good-by forever, my dear\n parents. It is nobody\u0027s fault, but a strong desire of my own\n which I have longed to fulfill for three or four years. I have\n always had a hope that some day I might have an opportunity of\n fulfilling it, and now it has come…. It is a wonder I have put\n this off so long, but I thought perhaps I should cheer up a bit\n and put all thought out of my head.”\u003c/span\u003e To her brother she\n writes: \u003cspan class=\"tei tei-q\"\u003e“Good-by forever, my own dearest\n brother. By the time you get this I shall be gone forever. I\n know, dear love, there is no forgiveness for what I am going to\n do…. I am tired of living, so am willing to die…. Life may be\n sweet to some, but death to me is sweeter.”\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eS. A. K.\n Strahan\u003c/span\u003e\u003c/span\u003e: Suicide and Insanity, 2d edition, London,\n 1894, p. 131.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_78\" name=\"note_78\" href=\n \"#noteref_78\"\u003e78.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRoubinovitch et Toulouse\u003c/span\u003e\u003c/span\u003e:\n La Mélancolie, 1897, p. 170, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_79\" name=\"note_79\" href=\n \"#noteref_79\"\u003e79.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI cull these examples from the work of\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eG.\n Dumas\u003c/span\u003e\u003c/span\u003e: La Tristesse et la Joie, 1900.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_80\" name=\"note_80\" href=\n \"#noteref_80\"\u003e80.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMy extracts are from the French\n translation by \u003cspan class=\"tei tei-q\"\u003e“\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eZonia\u003c/span\u003e\u003c/span\u003e.”\u003c/span\u003e In\n abridging I have taken the liberty of transposing one passage.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_81\" name=\"note_81\" href=\n \"#noteref_81\"\u003e81.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eGrace abounding to the Chief of\n Sinners: I have printed a number of detached passages\n continuously.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_82\" name=\"note_82\" href=\n \"#noteref_82\"\u003e82.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe Life and Journal of the Rev. Mr.\n Henry Alline, Boston, 1806, pp. 25, 26. I owe my acquaintance with\n this book to my colleague, Dr. Benjamin Rand.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_83\" name=\"note_83\" href=\n \"#noteref_83\"\u003e83.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare Bunyan: \u003cspan class=\n \"tei tei-q\"\u003e“There was I struck into a very great trembling,\n insomuch that at some times I could, for days together, feel my\n very body, as well as my mind, to shake and totter under the sense\n of the dreadful judgment of God, that should fall on those that\n have sinned that most fearful and unpardonable sin. I felt also\n such clogging and heat at my stomach, by reason of this my terror,\n that I was, especially at some times, as if my breast-bone would\n have split asunder…. Thus did I wind, and twine, and shrink,\n under the burden that was upon me; which burden also did so oppress\n me that I could neither stand, nor go, nor lie, either at rest or\n quiet.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_84\" name=\"note_84\" href=\n \"#noteref_84\"\u003e84.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFor another case of fear equally\n sudden, see \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHenry James\u003c/span\u003e\u003c/span\u003e: Society the\n Redeemed Form of Man, Boston, 1879, pp. 43 ff.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_85\" name=\"note_85\" href=\n \"#noteref_85\"\u003e85.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eExample: \u003cspan class=\"tei tei-q\"\u003e“It\n was about eleven o\u0027clock at night … but I strolled on still with\n the people…. Suddenly upon the left side of our road, a crackling\n was heard among the bushes; all of us were alarmed, and in an\n instant a tiger, rushing out of the jungle, pounced upon the one of\n the party that was foremost, and carried him off in the twinkling\n of an eye. The rush of the animal, and the crush of the poor\n victim\u0027s bones in his mouth, and his last cry of distress,\n \u003cspan class=\"tei tei-q\"\u003e‘Ho hai!’\u003c/span\u003e involuntarily reëchoed by\n all of us, was over in three seconds; and then I know not what\n happened till I returned to my senses, when I found myself and\n companions lying down on the ground as if prepared to be devoured\n by our enemy, the sovereign of the forest. I find my pen incapable\n of describing the terror of that dreadful moment. Our limbs\n stiffened, our power of speech ceased, and our hearts beat\n violently, and only a whisper of the same \u003cspan class=\n \"tei tei-q\"\u003e‘Ho hai!’\u003c/span\u003e was heard from us. In this state we\n crept on all fours for some distance back, and then ran for life\n with the speed of an Arab horse for about half an hour, and\n fortunately happened to come to a small village…. After this\n every one of us was attacked with fever, attended with shivering,\n in which deplorable state we remained till\n morning.”\u003c/span\u003e—Autobiography of Lutfullah, a Mohammedan\n Gentleman, Leipzig, 1857, p. 112.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_86\" name=\"note_86\" href=\n \"#noteref_86\"\u003e86.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eE.g., \u003cspan class=\"tei tei-q\"\u003e“Our\n young people are diseased with the theological problems of original\n sin, origin of evil, predestination, and the like. These never\n presented a practical difficulty to any man—never darkened across\n any man\u0027s road, who did not go out of his way to seek them. These\n are the soul\u0027s mumps, and measles, and whooping-coughs,”\u003c/span\u003e\n etc. \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEmerson\u003c/span\u003e\u003c/span\u003e: \u003cspan class=\n \"tei tei-q\"\u003e“Spiritual Laws.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_87\" name=\"note_87\" href=\n \"#noteref_87\"\u003e87.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eNotes sur la Vie, p. 1.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_88\" name=\"note_88\" href=\n \"#noteref_88\"\u003e88.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSee, for example, F. Paulhan, in his\n book Les Caractères, 1894, who contrasts les Equilibrés, les\n Unifiés, with les Inquiets, les Contrariants, les Incohérents, les\n Emiettés, as so many diverse psychic types.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_89\" name=\"note_89\" href=\n \"#noteref_89\"\u003e89.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAnnie Besant\u003c/span\u003e\u003c/span\u003e: an\n Autobiography, p. 82.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_90\" name=\"note_90\" href=\n \"#noteref_90\"\u003e90.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSmith Baker\u003c/span\u003e\u003c/span\u003e, in Journal of\n Nervous and Mental Diseases, September, 1893.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_91\" name=\"note_91\" href=\n \"#noteref_91\"\u003e91.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLouis Gourdon\u003c/span\u003e\u003c/span\u003e (Essai sur\n la Conversion de Saint Augustine, Paris, Fischbacher, 1900) has\n shown by an analysis of Augustine\u0027s writings immediately after the\n date of his conversion (\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ea. d.\u003c/span\u003e\u003c/span\u003e 386) that the\n account he gives in the Confessions is premature. The crisis in the\n garden marked a definitive conversion from his former life, but it\n was to the neo-platonic spiritualism and only a halfway stage\n toward Christianity. The latter he appears not fully and radically\n to have embraced until four years more had passed.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_92\" name=\"note_92\" href=\n \"#noteref_92\"\u003e92.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eConfessions, Book VIII., chaps. v.,\n vii., xi., abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_93\" name=\"note_93\" href=\n \"#noteref_93\"\u003e93.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eTh.\n Jouffroy\u003c/span\u003e\u003c/span\u003e: Nouveaux Mélanges philosophiques, 2me\n édition, p. 83. I add two other cases of counter-conversion\n dating from a certain moment. The first is from Professor\n Starbuck\u0027s manuscript collection, and the narrator is a\n woman.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Away down in the bottom of my heart, I believe I was\n always more or less skeptical about \u003cspan class=\n \"tei tei-q\"\u003e‘God;’\u003c/span\u003e skepticism grew as an undercurrent, all\n through my early youth, but it was controlled and covered by the\n emotional elements in my religious growth. When I was sixteen I\n joined the church and was asked if I loved God. I replied\n \u003cspan class=\"tei tei-q\"\u003e‘Yes,’\u003c/span\u003e as was customary and\n expected. But instantly with a flash something spoke within me,\n \u003cspan class=\"tei tei-q\"\u003e‘No, you do not.’\u003c/span\u003e I was haunted\n for a long time with shame and remorse for my falsehood and for\n my wickedness in not loving God, mingled with fear that there\n might be an avenging God who would punish me in some terrible\n way…. At nineteen, I had an attack of tonsilitis. Before I had\n quite recovered, I heard told a story of a brute who had kicked\n his wife downstairs, and then continued the operation until she\n became insensible. I felt the horror of the thing keenly.\n Instantly this thought flashed through my mind: \u003cspan class=\n \"tei tei-q\"\u003e‘I have no use for a God who permits such\n things.’\u003c/span\u003e This experience was followed by months of stoical\n indifference to the God of my previous life, mingled with\n feelings of positive dislike and a somewhat proud defiance of\n him. I still thought there might be a God. If so he would\n probably damn me, but I should have to stand it. I felt very\n little fear and no desire to propitiate him. I have never had any\n personal relations with him since this painful\n experience.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe second\n case exemplifies how small an additional stimulus will overthrow\n the mind into a new state of equilibrium when the process of\n preparation and incubation has proceeded far enough. It is like\n the proverbial last straw added to the camel\u0027s burden, or that\n touch of a needle which makes the salt in a supersaturated fluid\n suddenly begin to crystallize out.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eTolstoy\n writes: \u003cspan class=\"tei tei-q\"\u003e“S., a frank and intelligent man,\n told me as follows how he ceased to believe:—\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“He was twenty-six years old when one day on a\n hunting expedition, the time for sleep having come, he set\n himself to pray according to the custom he had held from\n childhood.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“His brother, who was hunting with him, lay upon the\n hay and looked at him. When S. had finished his prayer and was\n turning to sleep, the brother said, \u003cspan class=\"tei tei-q\"\u003e‘Do\n you still keep up that thing?’\u003c/span\u003e Nothing more was said. But\n since that day, now more than thirty years ago, S. has never\n prayed again; he never takes communion, and does not go to\n church. All this, not because he became acquainted with\n convictions of his brother which he then and there adopted; not\n because he made any new resolution in his soul, but merely\n because the words spoken by his brother were like the light push\n of a finger against a leaning wall already about to tumble by its\n own weight. These words but showed him that the place wherein he\n supposed religion dwelt in him had long been empty, and that the\n sentences he uttered, the crosses and bows which he made during\n his prayer, were actions with no inner sense. Having once seized\n their absurdity, he could no longer keep them up.”\u003c/span\u003e My\n Confession, p. 8.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_94\" name=\"note_94\" href=\n \"#noteref_94\"\u003e94.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOp. cit.,\n Letter III., abridged.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI subjoin an\n additional document which has come into my possession, and which\n represents in a vivid way what is probably a very frequent sort\n of conversion, if the opposite of \u003cspan class=\n \"tei tei-q\"\u003e“falling in love,”\u003c/span\u003e falling out of love, may be\n so termed. Falling in love also conforms frequently to this type,\n a latent process of unconscious preparation often preceding a\n sudden awakening to the fact that the mischief is irretrievably\n done. The free and easy tone in this narrative gives it a\n sincerity that speaks for itself.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“For two years of this time I went through a very bad\n experience, which almost drove me mad. I had fallen violently in\n love with a girl who, young as she was, had a spirit of coquetry\n like a cat. As I look back on her now, I hate her, and wonder how\n I could ever have fallen so low as to be worked upon to such an\n extent by her attractions. Nevertheless, I fell into a regular\n fever, could think of nothing else; whenever I was alone, I\n pictured her attractions, and spent most of the time when I\n should have been working, in recalling our previous interviews,\n and imagining future conversations. She was very pretty, good\n humored, and jolly to the last degree, and intensely pleased with\n my admiration. Would give me no decided answer yes or no, and the\n queer thing about it was that whilst pursuing her for her hand, I\n secretly knew all along that she was unfit to be a wife for me,\n and that she never would say yes. Although for a year we took our\n meals at the same boarding-house, so that I saw her continually\n and familiarly, our closer relations had to be largely on the\n sly, and this fact, together with my jealousy of another one of\n her male admirers, and my own conscience despising me for my\n uncontrollable weakness, made me so nervous and sleepless that I\n really thought I should become insane. I understand well those\n young men murdering their sweethearts, which appear so often in\n the papers. Nevertheless I did love her passionately, and in some\n ways she did deserve it.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“The queer thing was the sudden and unexpected way in\n which it all stopped. I was going to my work after breakfast one\n morning, thinking as usual of her and of my misery, when, just as\n if some outside power laid hold of me, I found myself turning\n round and almost running to my room, where I immediately got out\n all the relics of her which I possessed, including some hair, all\n her notes and letters, and ambrotypes on glass. The former I made\n a fire of, the latter I actually crushed beneath my heel, in a\n sort of fierce joy of revenge and punishment. I now loathed and\n despised her altogether, and as for myself I felt as if a load of\n disease had suddenly been removed from me. That was the end. I\n never spoke to her or wrote to her again in all the subsequent\n years, and I have never had a single moment of loving thought\n towards one who for so many months entirely filled my heart. In\n fact, I have always rather hated her memory, though now I can see\n that I had gone unnecessarily far in that direction. At any rate,\n from that happy morning onward I regained possession of my own\n proper soul, and have never since fallen into any similar\n trap.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis seems to\n me an unusually clear example of two different levels of\n personality, inconsistent in their dictates, yet so well balanced\n against each other as for a long time to fill the life with\n discord and dissatisfaction. At last, not gradually, but in a\n sudden crisis, the unstable equilibrium is resolved, and this\n happens so unexpectedly that it is as if, to use the writer\u0027s\n words, \u003cspan class=\"tei tei-q\"\u003e“some outside power laid\n hold.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eProfessor\n Starbuck gives an analogous case, and a converse case of hatred\n suddenly turning into love, in his Psychology of Religion, p.\n 141. Compare the other highly curious instances which he gives on\n pp. 137-144, of sudden non-religious alterations of habit or\n character. He seems right in conceiving all such sudden changes\n as results of special cerebral functions unconsciously developing\n until they are ready to play a controlling part, when they make\n irruption into the conscious life. When we treat of sudden\n \u003cspan class=\"tei tei-q\"\u003e“conversion,”\u003c/span\u003e I shall make as much\n use as I can of this hypothesis of subconscious incubation.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_95\" name=\"note_95\" href=\n \"#noteref_95\"\u003e95.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. Fletcher\u003c/span\u003e\u003c/span\u003e: Menticulture,\n or the A-B-C of True Living, New York and Chicago, 1899, pp. 26-36,\n abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_96\" name=\"note_96\" href=\n \"#noteref_96\"\u003e96.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI have considerably abridged Tolstoy\u0027s\n words in my translation.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_97\" name=\"note_97\" href=\n \"#noteref_97\"\u003e97.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn my quotations from Bunyan I have\n omitted certain intervening portions of the text.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_98\" name=\"note_98\" href=\n \"#noteref_98\"\u003e98.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eA sketch of the life of Stephen H.\n Bradley, from the age of five to twenty-four years, including his\n remarkable experience of the power of the Holy Spirit on the second\n evening of November, 1829. Madison, Connecticut, 1830.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_99\" name=\"note_99\" href=\n \"#noteref_99\"\u003e99.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eJouffroy is an example: \u003cspan class=\n \"tei tei-q\"\u003e“Down this slope it was that my intelligence had\n glided, and little by little it had got far from its first faith.\n But this melancholy revolution had not taken place in the broad\n daylight of my consciousness; too many scruples, too many guides\n and sacred affections had made it dreadful to me, so that I was far\n from avowing to myself the progress it had made. It had gone on in\n silence, by an involuntary elaboration of which I was not the\n accomplice; and although I had in reality long ceased to be a\n Christian, yet, in the innocence of my intention, I should have\n shuddered to suspect it, and thought it calumny had I been accused\n of such a falling away.”\u003c/span\u003e Then follows Jouffroy\u0027s account of\n his counter-conversion, quoted above on p. \u003ca href=\"#Pg176\" class=\n \"tei tei-ref\"\u003e176\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_100\" name=\"note_100\"\n href=\"#noteref_100\"\u003e100.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOne hardly needs examples; but for\n love, see p. \u003ca href=\"#Pg179\" class=\"tei tei-ref\"\u003e179\u003c/a\u003e, note;\n for fear, p. \u003ca href=\"#Pg162\" class=\"tei tei-ref\"\u003e162\u003c/a\u003e; for\n remorse, see Othello after the murder; for anger, see Lear after\n Cordelia\u0027s first speech to him; for resolve, see p. \u003ca href=\n \"#Pg178\" class=\"tei tei-ref\"\u003e178\u003c/a\u003e (J. Foster case). Here is a\n pathological case in which \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eguilt\u003c/span\u003e\u003c/em\u003e was the feeling that\n suddenly exploded: \u003cspan class=\"tei tei-q\"\u003e“One night I was seized\n on entering bed with a rigor, such as Swedenborg describes as\n coming over him with a sense of holiness, but over me with a sense\n of \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eguilt\u003c/span\u003e\u003c/em\u003e. During that whole night I\n lay under the influence of the rigor, and from its inception I felt\n that I was under the curse of God. I have never done one act of\n duty in my life—sins against God and man, beginning as far as my\n memory goes back—a wildcat in human shape.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_101\" name=\"note_101\"\n href=\"#noteref_101\"\u003e101.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eE. D. Starbuck\u003c/span\u003e\u003c/span\u003e: The\n Psychology of Religion, pp. 224, 262.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_102\" name=\"note_102\"\n href=\"#noteref_102\"\u003e102.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eNo one understands this better than\n Jonathan Edwards understood it already. Conversion narratives of\n the more commonplace sort must always be taken with the allowances\n which he suggests: \u003cspan class=\"tei tei-q\"\u003e“A rule received and\n established by common consent has a very great, though to many\n persons an insensible influence in forming their notions of the\n process of their own experience. I know very well how they proceed\n as to this matter, for I have had frequent opportunities of\n observing their conduct. Very often their experience at first\n appears like a confused chaos, but then those parts are selected\n which bear the nearest resemblance to such particular steps as are\n insisted on; and these are dwelt upon in their thoughts, and spoken\n of from time to time, till they grow more and more conspicuous in\n their view, and other parts which are neglected grow more and more\n obscure. Thus what they have experienced is insensibly strained, so\n as to bring it to an exact conformity to the scheme already\n established in their minds. And it becomes natural also for\n ministers, who have to deal with those who insist upon distinctness\n and clearness of method, to do so too.”\u003c/span\u003e Treatise on\n Religious Affections.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_103\" name=\"note_103\"\n href=\"#noteref_103\"\u003e103.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eStudies in the Psychology of Religious\n Phenomena, American Journal of Psychology, vii. 309 (1896).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_104\" name=\"note_104\"\n href=\"#noteref_104\"\u003e104.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI have abridged Mr. Hadley\u0027s account.\n For other conversions of drunkards, see his pamphlet, Rescue\n Mission Work, published at the Old Jerry M\u0027Auley Water Street\n Mission, New York city. A striking collection of cases also appears\n in the appendix to Professor Leuba\u0027s article.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_105\" name=\"note_105\"\n href=\"#noteref_105\"\u003e105.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eA restaurant waiter served\n provisionally as Gough\u0027s \u003cspan class=\"tei tei-q\"\u003e“Saviour.”\u003c/span\u003e\n General Booth, the founder of the Salvation Army, considers that\n the first vital step in saving outcasts consists in making them\n feel that some decent human being cares enough for them to take an\n interest in the question whether they are to rise or sink.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_106\" name=\"note_106\"\n href=\"#noteref_106\"\u003e106.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe crisis of apathetic melancholy—no\n use in life—into which J. S. Mill records that he fell, and from\n which he emerged by the reading of Marmontel\u0027s Memoirs (Heaven save\n the mark!) and Wordsworth\u0027s poetry, is another intellectual and\n general metaphysical case. See Mill\u0027s Autobiography, New York,\n 1873, pp. 141, 148.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_107\" name=\"note_107\"\n href=\"#noteref_107\"\u003e107.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eStarbuck, in addition to \u003cspan class=\n \"tei tei-q\"\u003e“escape from sin,”\u003c/span\u003e discriminates \u003cspan class=\n \"tei tei-q\"\u003e“spiritual illumination”\u003c/span\u003e as a distinct type of\n conversion experience. Psychology of Religion, p. 85.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_108\" name=\"note_108\"\n href=\"#noteref_108\"\u003e108.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003ePsychology of Religion, p. 117.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_109\" name=\"note_109\"\n href=\"#noteref_109\"\u003e109.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003ePsychology of Religion, p. 385.\n Compare, also, pp. 137-144 and 262.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_110\" name=\"note_110\"\n href=\"#noteref_110\"\u003e110.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFor instance, C. G. Finney italicizes\n the volitional element: \u003cspan class=\"tei tei-q\"\u003e“Just at this point\n the whole question of Gospel salvation opened to my mind in a\n manner most marvelous to me at the time. I think I then saw, as\n clearly as I ever have in my life, the reality and fullness of the\n atonement of Christ. Gospel salvation seemed to me to be an offer\n of something to be accepted, and all that was necessary on my part\n was to get my own consent to give up my sins and accept Christ.\n After this distinct revelation had stood for some little time\n before my mind, the question seemed to be put, \u003cspan class=\n \"tei tei-q\"\u003e‘Will you accept it now, to-day?’\u003c/span\u003e I replied,\n \u003cspan class=\"tei tei-q\"\u003e‘Yes; \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eI will accept it to-day, or I will die in the\n attempt!\u003c/span\u003e\u003c/em\u003e’\u003c/span\u003e ”\u003c/span\u003e He then went into the woods,\n where he describes his struggles. He could not pray, his heart was\n hardened in its pride. \u003cspan class=\"tei tei-q\"\u003e“I then reproached\n myself for having promised to give my heart to God before I left\n the woods. When I came to try, I found I could not…. My inward\n soul hung back, and there was no going out of my heart to God. The\n thought was pressing me, of the rashness of my promise that I would\n give my heart to God that day, or die in the attempt. It seemed to\n me as if that was binding on my soul; and yet I was going to break\n my vow. A great sinking and discouragement came over me, and I felt\n almost too weak to stand upon my knees. Just at this moment I again\n thought I heard some one approach me, and I opened my eyes to see\n whether it were so. But right there the revelation of my pride of\n heart, as the great difficulty that stood in the way, was\n distinctly shown to me. An overwhelming sense of my wickedness in\n being ashamed to have a human being see me on my knees before God\n took such powerful possession of me, that I \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ecried at the top of\n my voice, and exclaimed that I would not leave that place if all\n the men on earth and all the devils in hell surrounded\n me\u003c/span\u003e\u003c/em\u003e. \u003cspan class=\"tei tei-q\"\u003e‘What!’\u003c/span\u003e I said,\n \u003cspan class=\"tei tei-q\"\u003e‘such a degraded sinner as I am, on my\n knees confessing my sins to the great and holy God; and ashamed to\n have any human being, and a sinner like myself, find me on my knees\n endeavoring to make my peace with my offended God!’\u003c/span\u003e The sin\n appeared awful, infinite. It broke me down before the Lord.”\u003c/span\u003e\n Memoirs, pp. 14-16, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_111\" name=\"note_111\"\n href=\"#noteref_111\"\u003e111.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eStarbuck\u003c/span\u003e\u003c/span\u003e: Op. cit., pp.\n 91, 114.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_112\" name=\"note_112\"\n href=\"#noteref_112\"\u003e112.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eExtracts from the Journal of Mr. John\n Nelson, London, no date, p. 24.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_113\" name=\"note_113\"\n href=\"#noteref_113\"\u003e113.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eStarbuck\u003c/span\u003e\u003c/span\u003e, p. 64.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_114\" name=\"note_114\"\n href=\"#noteref_114\"\u003e114.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eStarbuck\u003c/span\u003e\u003c/span\u003e, p. 115.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_115\" name=\"note_115\"\n href=\"#noteref_115\"\u003e115.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eStarbuck\u003c/span\u003e\u003c/span\u003e, p. 113.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_116\" name=\"note_116\"\n href=\"#noteref_116\"\u003e116.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEdward\u0027s\u003c/span\u003e\u003c/span\u003e and \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDwight\u0027s\u003c/span\u003e\u003c/span\u003e Life of Brainerd,\n New Haven, 1822, pp. 45-47, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_117\" name=\"note_117\"\n href=\"#noteref_117\"\u003e117.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eDescribing the whole phenomenon as a\n change of equilibrium, we might say that the movement of new\n psychic energies towards the personal centre and the recession of\n old ones towards the margin (or the rising of some objects above,\n and the sinking of others below the conscious threshold) were only\n two ways of describing an indivisible event. Doubtless this is\n often absolutely true, and Starbuck is right when he says that\n \u003cspan class=\"tei tei-q\"\u003e“self-surrender”\u003c/span\u003e and \u003cspan class=\n \"tei tei-q\"\u003e“new determination,”\u003c/span\u003e though seeming at first\n sight to be such different experiences, are \u003cspan class=\n \"tei tei-q\"\u003e“really the same thing. Self-surrender sees the change\n in terms of the old self; determination sees it in terms of the\n new.”\u003c/span\u003e Op. cit., p. 160.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_118\" name=\"note_118\"\n href=\"#noteref_118\"\u003e118.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eA. A. Bonar\u003c/span\u003e\u003c/span\u003e: Nettleton and\n his Labors, Edinburgh, 1854, p. 261.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_119\" name=\"note_119\"\n href=\"#noteref_119\"\u003e119.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCharles G. Finney\u003c/span\u003e\u003c/span\u003e: Memoirs\n written by Himself, 1876, pp. 17, 18.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_120\" name=\"note_120\"\n href=\"#noteref_120\"\u003e120.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eLife and Journals, Boston, 1806, pp.\n 31-40, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_121\" name=\"note_121\"\n href=\"#noteref_121\"\u003e121.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMy quotations are made from an Italian\n translation of this letter in the Biografia del Sig. M. A.\n Ratisbonne, Ferrara, 1843, which I have to thank Monsignore D.\n O\u0027Connell of Rome for bringing to my notice. I abridge the\n original.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_122\" name=\"note_122\"\n href=\"#noteref_122\"\u003e122.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003ePublished in the International\n Scientific Series.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_123\" name=\"note_123\"\n href=\"#noteref_123\"\u003e123.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe reader will here please notice\n that in my exclusive reliance in the last lecture on the\n subconscious \u003cspan class=\"tei tei-q\"\u003e“incubation”\u003c/span\u003e of motives\n deposited by a growing experience, I followed the method of\n employing accepted principles of explanation as far as one can. The\n subliminal region, whatever else it may be, is at any rate a place\n now admitted by psychologists to exist for the accumulation of\n vestiges of sensible experience (whether inattentively or\n attentively registered), and for their elaboration according to\n ordinary psychological or logical laws into results that end by\n attaining such a \u003cspan class=\"tei tei-q\"\u003e“tension”\u003c/span\u003e that they\n may at times enter consciousness with something like a burst. It\n thus is \u003cspan class=\"tei tei-q\"\u003e“scientific”\u003c/span\u003e to interpret\n all otherwise unaccountable invasive alterations of consciousness\n as results of the tension of subliminal memories reaching the\n bursting-point. But candor obliges me to confess that there are\n occasional bursts into consciousness of results of which it is not\n easy to demonstrate any prolonged subconscious incubation. Some of\n the cases I used to illustrate the sense of presence of the unseen\n in Lecture \u003ca href=\"#Lecture_III\" class=\"tei tei-ref\"\u003eIII\u003c/a\u003e were\n of this order (compare pages \u003ca href=\"#Pg059\" class=\n \"tei tei-ref\"\u003e59\u003c/a\u003e, \u003ca href=\"#Pg061\" class=\"tei tei-ref\"\u003e61\u003c/a\u003e,\n \u003ca href=\"#Pg062\" class=\"tei tei-ref\"\u003e62\u003c/a\u003e, \u003ca href=\"#Pg067\"\n class=\"tei tei-ref\"\u003e67\u003c/a\u003e); and we shall see other experiences of\n the kind when we come to the subject of mysticism. The case of Mr.\n Bradley, that of M. Ratisbonne, possibly that of Colonel Gardiner,\n possibly that of Saint Paul, might not be so easily explained in\n this simple way. The result, then, would have to be ascribed either\n to a merely physiological nerve storm, a \u003cspan class=\n \"tei tei-q\"\u003e“discharging lesion”\u003c/span\u003e like that of epilepsy; or,\n in case it were useful and rational, as in the two latter cases\n named, to some more mystical or theological hypothesis. I make this\n remark in order that the reader may realize that the subject is\n really complex. But I shall keep myself as far as possible at\n present to the more \u003cspan class=\"tei tei-q\"\u003e“scientific”\u003c/span\u003e\n view; and only as the plot thickens in subsequent lectures shall I\n consider the question of its absolute sufficiency as an explanation\n of all the facts. That subconscious incubation explains a great\n number of them, there can be no doubt.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_124\" name=\"note_124\"\n href=\"#noteref_124\"\u003e124.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eEdwards says elsewhere: \u003cspan class=\n \"tei tei-q\"\u003e“I am bold to say that the work of God in the\n conversion of one soul, considered together with the source,\n foundation, and purchase of it, and also the benefit, end, and\n eternal issue of it, is a more glorious work of God than the\n creation of the whole material universe.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_125\" name=\"note_125\"\n href=\"#noteref_125\"\u003e125.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eEmerson writes: \u003cspan class=\n \"tei tei-q\"\u003e“When we see a soul whose acts are regal, graceful, and\n pleasant as roses, we must thank God that such things can be and\n are, and not turn sourly on the angel and say: Crump is a better\n man, with his grunting resistance to all his native devils.”\u003c/span\u003e\n True enough. Yet Crump may really be the better \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eCrump\u003c/span\u003e\u003c/em\u003e,\n for his inner discords and second birth; and your once-born\n \u003cspan class=\"tei tei-q\"\u003e“regal”\u003c/span\u003e character, though indeed\n always better than poor Crump, may fall far short of what he\n individually might be had he only some Crump-like capacity for\n compunction over his own peculiar diabolisms, graceful and pleasant\n and invariably gentlemanly as these may be.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_126\" name=\"note_126\"\n href=\"#noteref_126\"\u003e126.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn his book, The Spiritual Life, New\n York, 1900.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_127\" name=\"note_127\"\n href=\"#noteref_127\"\u003e127.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., p. 112.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_128\" name=\"note_128\"\n href=\"#noteref_128\"\u003e128.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., p. 144.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_129\" name=\"note_129\"\n href=\"#noteref_129\"\u003e129.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI piece together a quotation made by\n W. Monod, in his book La Vie, and a letter printed in the work:\n Adolphe Monod: I., Souvenirs de sa Vie, 1885, p. 433.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_130\" name=\"note_130\"\n href=\"#noteref_130\"\u003e130.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCommentary on Galatians, ch. iii.\n verse 19, and ch. ii. verse 20, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_131\" name=\"note_131\"\n href=\"#noteref_131\"\u003e131.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn some\n conversions, both steps are distinct; in this one, for\n example:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Whilst I was reading the evangelical treatise, I was\n soon struck by an expression: \u003cspan class=\"tei tei-q\"\u003e‘the\n finished work of Christ.’\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e‘Why,’\u003c/span\u003e I asked of myself, \u003cspan class=\n \"tei tei-q\"\u003e‘does the author use these terms? Why does he not say\n \u003cspan class=\"tei tei-q\"\u003e“the atoning work”\u003c/span\u003e?’\u003c/span\u003e Then\n these words, \u003cspan class=\"tei tei-q\"\u003e‘It is finished,’\u003c/span\u003e\n presented themselves to my mind. \u003cspan class=\"tei tei-q\"\u003e‘What is\n it that is finished?’\u003c/span\u003e I asked, and in an instant my mind\n replied: \u003cspan class=\"tei tei-q\"\u003e‘A perfect expiation for sin;\n entire satisfaction has been given; the debt has been paid by the\n Substitute. Christ has died for our sins; not for ours only, but\n for those of all men. If, then, the entire work is finished, all\n the debt paid, what remains for me to do?’\u003c/span\u003e In another\n instant the light was shed through my mind by the Holy Ghost, and\n the joyous conviction was given me that nothing more was to be\n done, save to fall on my knees, to accept this Saviour and his\n love, to praise God forever.”\u003c/span\u003e Autobiography of Hudson\n Taylor. I translate back into English from the French translation\n of Challand (Geneva, no date), the original not being\n accessible.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_132\" name=\"note_132\"\n href=\"#noteref_132\"\u003e132.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eTolstoy\u0027s case was a good comment on\n those words. There was almost no theology in his conversion. His\n faith-state was the sense come back that life was infinite in its\n moral significance.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_133\" name=\"note_133\"\n href=\"#noteref_133\"\u003e133.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAmerican Journal of Psychology, vii.\n 345-347, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_134\" name=\"note_134\"\n href=\"#noteref_134\"\u003e134.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg152\" class=\n \"tei tei-ref\"\u003e152\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_135\" name=\"note_135\"\n href=\"#noteref_135\"\u003e135.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDwight\u003c/span\u003e\u003c/span\u003e: Life of Edwards,\n New York, 1830, p. 61, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_136\" name=\"note_136\"\n href=\"#noteref_136\"\u003e136.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eW. F. Bourne\u003c/span\u003e\u003c/span\u003e: The King\u0027s\n Son, a Memoir of Billy Bray, London, Hamilton, Adams \u0026amp; Co.,\n 1887, p. 9.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_137\" name=\"note_137\"\n href=\"#noteref_137\"\u003e137.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eConsult \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eWilliam B.\n Sprague\u003c/span\u003e\u003c/span\u003e: Lectures on Revivals of Religion, New York,\n 1832, in the long Appendix to which the opinions of a large number\n of ministers are given.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_138\" name=\"note_138\"\n href=\"#noteref_138\"\u003e138.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMemoirs, p. 34.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_139\" name=\"note_139\"\n href=\"#noteref_139\"\u003e139.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThese reports\n of sensorial photism shade off into what are evidently only\n metaphorical accounts of the sense of new spiritual illumination,\n as, for instance, in Brainerd\u0027s statement: \u003cspan class=\n \"tei tei-q\"\u003e“As I was walking in a thick grove, unspeakable glory\n seemed to open to the apprehension of my soul. I do not mean any\n external brightness, for I saw no such thing, nor any imagination\n of a body of light in the third heavens, or anything of that\n nature, but it was a new inward apprehension or view that I had\n of God.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn a case like\n this next one from Starbuck\u0027s manuscript collection, the lighting\n up of the darkness is probably also metaphorical:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“One Sunday night, I resolved that when I got home to\n the ranch where I was working, I would offer myself with my\n faculties and all to God to be used only by and for him…. It\n was raining and the roads were muddy; but this desire grew so\n strong that I kneeled down by the side of the road and told God\n all about it, intending then to get up and go on. Such a thing as\n any special answer to my prayer never entered my mind, having\n been converted by faith, but still being most undoubtedly saved.\n Well, while I was praying, I remember holding out my hands to God\n and telling him they should work for him, my feet walk for him,\n my tongue speak for him, etc., etc., if he would only use me as\n his instrument and give me a satisfying experience—when suddenly\n the darkness of the night seemed lit up—I felt, realized, knew,\n that God heard and answered my prayer. Deep happiness came over\n me; I felt I was accepted into the inner circle of God\u0027s loved\n ones.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn the\n following case also the flash of light is metaphorical:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“A prayer meeting had been called for at close of\n evening service. The minister supposed me impressed by his\n discourse (a mistake—he was dull). He came and, placing his hand\n upon my shoulder, said: \u003cspan class=\"tei tei-q\"\u003e‘Do you not want\n to give your heart to God?’\u003c/span\u003e I replied in the affirmative.\n Then said he, \u003cspan class=\"tei tei-q\"\u003e‘Come to the front\n seat.’\u003c/span\u003e They sang and prayed and talked with me. I\n experienced nothing but unaccountable wretchedness. They declared\n that the reason why I did not \u003cspan class=\"tei tei-q\"\u003e‘obtain\n peace’\u003c/span\u003e was because I was not willing to give up all to\n God. After about two hours the minister said we would go home. As\n usual, on retiring, I prayed. In great distress, I at this time\n simply said, \u003cspan class=\"tei tei-q\"\u003e‘Lord, I have done all I\n can, I leave the whole matter with thee.’\u003c/span\u003e Immediately,\n like a flash of light, there came to me a great peace, and I\n arose and went into my parents\u0027 bedroom and said, \u003cspan class=\n \"tei tei-q\"\u003e‘I do feel so wonderfully happy.’\u003c/span\u003e This I\n regard as the hour of conversion. It was the hour in which I\n became assured of divine acceptance and favor. So far as my life\n was concerned, it made little immediate change.”\u003c/span\u003e\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_140\" name=\"note_140\"\n href=\"#noteref_140\"\u003e140.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI add in a\n note a few more records:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“One morning, being in deep distress, fearing every\n moment I should drop into hell, I was constrained to cry in\n earnest for mercy, and the Lord came to my relief, and delivered\n my soul from the burden and guilt of sin. My whole frame was in a\n tremor from head to foot, and my soul enjoyed sweet peace. The\n pleasure I then felt was indescribable. The happiness lasted\n about three days, during which time I never spoke to any person\n about my feelings.”\u003c/span\u003e Autobiography of \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eDan\n Young\u003c/span\u003e\u003c/span\u003e, edited by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eW. P.\n Strickland\u003c/span\u003e\u003c/span\u003e, New York, 1860.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“In an instant there rose up in me such a sense of\n God\u0027s taking care of those who put their trust in him that for an\n hour all the world was crystalline, the heavens were lucid, and I\n sprang to my feet and began to cry and laugh.”\u003c/span\u003e\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. W. Beecher\u003c/span\u003e\u003c/span\u003e, quoted by\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLeuba\u003c/span\u003e\u003c/span\u003e.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“My tears of sorrow changed to joy, and I lay there\n praising God in such ecstasy of joy as only the soul who\n experiences it can realize.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“I\n cannot express how I felt. It was as if I had been in a dark\n dungeon and lifted into the light of the sun. I shouted and I\n sang praise unto him who loved me and washed me from my sins. I\n was forced to retire into a secret place, for the tears did flow,\n and I did not wish my shopmates to see me, and yet I could not\n keep it a secret.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“I experienced\n joy almost to weeping.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“I felt my\n face must have shone like that of Moses. I had a general feeling\n of buoyancy. It was the greatest joy it was ever my lot to\n experience.”\u003c/span\u003e—\u003cspan class=\"tei tei-q\"\u003e“I wept and laughed\n alternately. I was as light as if walking on air. I felt as if I\n had gained greater peace and happiness than I had ever expected\n to experience.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eStarbuck\u0027s\u003c/span\u003e\u003c/span\u003e\n correspondents.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_141\" name=\"note_141\"\n href=\"#noteref_141\"\u003e141.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003ePsychology of Religion, pp. 360,\n 357.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_142\" name=\"note_142\"\n href=\"#noteref_142\"\u003e142.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSainte-Beuve\u003c/span\u003e\u003c/span\u003e: Port-Royal,\n vol. i. pp. 95 and 106, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_143\" name=\"note_143\"\n href=\"#noteref_143\"\u003e143.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“ \u003cspan class=\n \"tei tei-q\"\u003e‘Love would not be love,’\u003c/span\u003e says Bourget,\n \u003cspan class=\"tei tei-q\"\u003e‘unless it could carry one to\n crime.’\u003c/span\u003e And so one may say that no passion would be a\n veritable passion unless it could carry one to crime.”\u003c/span\u003e\n (\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSighele\u003c/span\u003e\u003c/span\u003e: Psychologie des\n Sectes, p. 136.) In other words, great passions annul the ordinary\n inhibitions set by \u003cspan class=\"tei tei-q\"\u003e“conscience.”\u003c/span\u003e And\n conversely, of all the criminal human beings, the false, cowardly,\n sensual, or cruel persons who actually live, there is perhaps not\n one whose criminal impulse may not be at some moment overpowered by\n the presence of some other emotion to which his character is also\n potentially liable, provided that other emotion be only made\n intense enough. Fear is usually the most available emotion for this\n result in this particular class of persons. It stands for\n conscience, and may here be classed appropriately as a \u003cspan class=\n \"tei tei-q\"\u003e“higher affection.”\u003c/span\u003e If we are soon to die, or if\n we believe a day of judgment to be near at hand, how quickly do we\n put our moral house in order—we do not see how sin can evermore\n exert temptation over us! Old-fashioned hell-fire Christianity well\n knew how to extract from fear its full equivalent in the way of\n fruits for repentance, and its full conversion value.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_144\" name=\"note_144\"\n href=\"#noteref_144\"\u003e144.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eExample: Benjamin Constant was often\n marveled at as an extraordinary instance of superior intelligence\n with inferior character. He writes (Journal, Paris, 1895, p. 56),\n \u003cspan class=\"tei tei-q\"\u003e“I am tossed and dragged about by my\n miserable weakness. Never was anything so ridiculous as my\n indecision. Now marriage, now solitude; now Germany, now France,\n hesitation upon hesitation, and all because at bottom I am\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eunable to\n give up anything\u003c/span\u003e\u003c/em\u003e.”\u003c/span\u003e He can\u0027t \u003cspan class=\n \"tei tei-q\"\u003e“get mad”\u003c/span\u003e at any of his alternatives; and the\n career of a man beset by such an all-round amiability is\n hopeless.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_145\" name=\"note_145\"\n href=\"#noteref_145\"\u003e145.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe great thing which the higher\n excitabilities give is \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ecourage\u003c/span\u003e\u003c/em\u003e; and the addition or\n subtraction of a certain amount of this quality makes a different\n man, a different life. Various excitements let the courage loose.\n Trustful hope will do it; inspiring example will do it; love will\n do it; wrath will do it. In some people it is natively so high that\n the mere touch of danger does it, though danger is for most men the\n great inhibitor of action. \u003cspan class=\"tei tei-q\"\u003e“Love of\n adventure”\u003c/span\u003e becomes in such persons a ruling passion.\n \u003cspan class=\"tei tei-q\"\u003e“I believe,”\u003c/span\u003e says General Skobeleff,\n \u003cspan class=\"tei tei-q\"\u003e“that my bravery is simply the passion and\n at the same time the contempt of danger. The risk of life fills me\n with an exaggerated rapture. The fewer there are to share it, the\n more I like it. The participation of my body in the event is\n required to furnish me an adequate excitement. Everything\n intellectual appears to me to be reflex; but a meeting of man to\n man, a duel, a danger into which I can throw myself headforemost,\n attracts me, moves me, intoxicates me. I am crazy for it, I love\n it, I adore it. I run after danger as one runs after women; I wish\n it never to stop. Were it always the same, it would always bring me\n a new pleasure. When I throw myself into an adventure in which I\n hope to find it, my heart palpitates with the uncertainty; I could\n wish at once to have it appear and yet to delay. A sort of painful\n and delicious shiver shakes me; my entire nature runs to meet the\n peril with an impetus that my will would in vain try to\n resist.”\u003c/span\u003e (\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJuliette Adam\u003c/span\u003e\u003c/span\u003e: Le Général\n Skobeleff, Nouvelle Revue, 1886, abridged.) Skobeleff seems to have\n been a cruel egoist; but the disinterested Garibaldi, if one may\n judge by his \u003cspan class=\"tei tei-q\"\u003e“Memorie,”\u003c/span\u003e lived in an\n unflagging emotion of similar danger-seeking excitement.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_146\" name=\"note_146\"\n href=\"#noteref_146\"\u003e146.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSee the case on p. \u003ca href=\"#Pg070\"\n class=\"tei tei-ref\"\u003e70\u003c/a\u003e, above, where the writer describes his\n experiences of communion with the Divine as consisting \u003cspan class=\n \"tei tei-q\"\u003e“merely in the \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003etemporary obliteration of the\n conventionalities\u003c/span\u003e\u003c/em\u003e which usually cover my\n life.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_147\" name=\"note_147\"\n href=\"#noteref_147\"\u003e147.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg201\" class=\n \"tei tei-ref\"\u003e201\u003c/a\u003e. \u003cspan class=\"tei tei-q\"\u003e“The only radical\n remedy I know for dipsomania is religiomania,”\u003c/span\u003e is a saying I\n have heard quoted from some medical man.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_148\" name=\"note_148\"\n href=\"#noteref_148\"\u003e148.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eDoddridge\u0027s Life of Colonel James\n Gardiner, London Religious Tract Society, pp. 23-32.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_149\" name=\"note_149\"\n href=\"#noteref_149\"\u003e149.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHere, for\n example, is a case, from Starbuck\u0027s book, in which a \u003cspan class=\n \"tei tei-q\"\u003e“sensory automatism”\u003c/span\u003e brought about quickly\n what prayers and resolves had been unable to effect. The subject\n is a woman. She writes:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“When I was about forty I tried to quit smoking, but\n the desire was on me, and had me in its power. I cried and prayed\n and promised God to quit, but could not. I had smoked for fifteen\n years. When I was fifty-three, as I sat by the fire one day\n smoking, a voice came to me. I did not hear it with my ears, but\n more as a dream or sort of double think. It said, \u003cspan class=\n \"tei tei-q\"\u003e‘Louisa, lay down smoking.’\u003c/span\u003e At once I replied,\n \u003cspan class=\"tei tei-q\"\u003e‘Will you take the desire away?’\u003c/span\u003e\n But it only kept saying: \u003cspan class=\"tei tei-q\"\u003e‘Louisa, lay\n down smoking.’\u003c/span\u003e Then I got up, laid my pipe on the\n mantel-shelf, and never smoked again or had any desire to. The\n desire was gone as though I had never known it or touched\n tobacco. The sight of others smoking and the smell of smoke never\n gave me the least wish to touch it again.”\u003c/span\u003e The Psychology\n of Religion, p. 142.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_150\" name=\"note_150\"\n href=\"#noteref_150\"\u003e150.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eProfessor\n Starbuck expresses the radical destruction of old influences\n physiologically, as a cutting off of the connection between\n higher and lower cerebral centres. \u003cspan class=\"tei tei-q\"\u003e“This\n condition,”\u003c/span\u003e he says, \u003cspan class=\"tei tei-q\"\u003e“in which the\n association-centres connected with the spiritual life are cut off\n from the lower, is often reflected in the way correspondents\n describe their experiences…. For example: \u003cspan class=\n \"tei tei-q\"\u003e‘Temptations from without still assail me, but there\n is nothing \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewithin\u003c/span\u003e\u003c/em\u003e to respond to\n them.’\u003c/span\u003e The ego [here] is wholly identified with the higher\n centres, whose quality of feeling is that of withinness. Another\n of the respondents says: \u003cspan class=\"tei tei-q\"\u003e‘Since then,\n although Satan tempts me, there is as it were a wall of brass\n around me, so that his darts cannot touch\n me.’\u003c/span\u003e ”\u003c/span\u003e—Unquestionably, functional exclusions of\n this sort must occur in the cerebral organ. But on the side\n accessible to introspection, their causal condition is nothing\n but the degree of spiritual excitement, getting at last so high\n and strong as to be sovereign; and it must be frankly confessed\n that we do not know just why or how such sovereignty comes about\n in one person and not in another. We can only give our\n imagination a certain delusive help by mechanical analogies.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf we should\n conceive, for example, that the human mind, with its different\n possibilities of equilibrium, might be like a many-sided solid\n with different surfaces on which it could lie flat, we might\n liken mental revolutions to the spatial revolutions of such a\n body. As it is pried up, say by a lever, from a position in which\n it lies on surface A, for instance, it will linger for a time\n unstably halfway up, and if the lever cease to urge it, it will\n tumble back or \u003cspan class=\"tei tei-q\"\u003e“relapse”\u003c/span\u003e under the\n continued pull of gravity. But if at last it rotate far enough\n for its centre of gravity to pass beyond surface A altogether,\n the body will fall over, on surface B, say, and abide there\n permanently. The pulls of gravity towards A have vanished, and\n may now be disregarded. The polyhedron has become immune against\n farther attraction from their direction.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn this figure\n of speech the lever may correspond to the emotional influences\n making for a new life, and the initial pull of gravity to the\n ancient drawbacks and inhibitions. So long as the emotional\n influence fails to reach a certain pitch of efficacy, the changes\n it produces are unstable, and the man relapses into his original\n attitude. But when a certain intensity is attained by the new\n emotion, a critical point is passed, and there then ensues an\n irreversible revolution, equivalent to the production of a new\n nature.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_151\" name=\"note_151\"\n href=\"#noteref_151\"\u003e151.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI use this word in spite of a certain\n flavor of \u003cspan class=\"tei tei-q\"\u003e“sanctimoniousness”\u003c/span\u003e which\n sometimes clings to it, because no other word suggests as well the\n exact combination of affections which the text goes on to\n describe.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_152\" name=\"note_152\"\n href=\"#noteref_152\"\u003e152.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“It will be\n found,”\u003c/span\u003e says Dr. \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eW. R. Inge\u003c/span\u003e\u003c/span\u003e (in his\n lectures on Christian Mysticism, London, 1899, p. 326),\n \u003cspan class=\"tei tei-q\"\u003e“that men of preëminent saintliness agree\n very closely in what they tell us. They tell us that they have\n arrived at an unshakable conviction, not based on inference but on\n immediate experience, that God is a spirit with whom the human\n spirit can hold intercourse; that in him meet all that they can\n imagine of goodness, truth, and beauty; that they can see his\n footprints everywhere in nature, and feel his presence within them\n as the very life of their life, so that in proportion as they come\n to themselves they come to him. They tell us what separates us from\n him and from happiness is, first, self-seeking in all its forms;\n and, secondly, sensuality in all its forms; that these are the ways\n of darkness and death, which hide from us the face of God; while\n the path of the just is like a shining light, which shineth more\n and more unto the perfect day.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_153\" name=\"note_153\"\n href=\"#noteref_153\"\u003e153.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe\n \u003cspan class=\"tei tei-q\"\u003e“enthusiasm of humanity”\u003c/span\u003e may lead\n to a life which coalesces in many respects with that of Christian\n saintliness. Take the following rules proposed to members of the\n Union pour l\u0027Action morale, in the Bulletin de l\u0027Union, April\n 1-15, 1894. See, also, Revue Bleue, August 13, 1892.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“We would make known in our own persons the\n usefulness of rule, of discipline, of resignation and\n renunciation; we would teach the necessary perpetuity of\n suffering, and explain the creative part which it plays. We would\n wage war upon false optimism; on the base hope of happiness\n coming to us ready made; on the notion of a salvation by\n knowledge alone, or by material civilization alone, vain symbol\n as this is of civilization, precarious external arrangement,\n ill-fitted to replace the intimate union and consent of souls. We\n would wage war also on bad morals, whether in public or in\n private life; on luxury, fastidiousness, and over-refinement; on\n all that tends to increase the painful, immoral, and anti-social\n multiplication of our wants; on all that excites envy and dislike\n in the soul of the common people, and confirms the notion that\n the chief end of life is freedom to enjoy. We would preach by our\n example the respect of superiors and equals, the respect of all\n men; affectionate simplicity in our relations with inferiors and\n insignificant persons; indulgence where our own claims only are\n concerned, but firmness in our demands where they relate to\n duties towards others or towards the public.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“For the common people are what we help them to\n become; their vices are our vices, gazed upon, envied, and\n imitated; and if they come back with all their weight upon us, it\n is but just.”\u003c/span\u003e\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_154\" name=\"note_154\"\n href=\"#noteref_154\"\u003e154.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, pp. \u003ca href=\"#Pg248\" class=\n \"tei tei-ref\"\u003e248\u003c/a\u003e ff.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_155\" name=\"note_155\"\n href=\"#noteref_155\"\u003e155.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. Thoreau\u003c/span\u003e\u003c/span\u003e: Walden,\n Riverside edition, p. 206, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_156\" name=\"note_156\"\n href=\"#noteref_156\"\u003e156.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eC. H. Hilty\u003c/span\u003e\u003c/span\u003e: Glück, vol.\n i. p. 85.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_157\" name=\"note_157\"\n href=\"#noteref_157\"\u003e157.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe Mystery of Pain and Death, London,\n 1892, p. 258.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_158\" name=\"note_158\"\n href=\"#noteref_158\"\u003e158.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare Madame Guyon: \u003cspan class=\n \"tei tei-q\"\u003e“It was my practice to arise at midnight for purposes\n of devotion…. It seemed to me that God came at the precise time\n and woke me from sleep in order that I might enjoy him. When I was\n out of health or greatly fatigued, he did not awake me, but at such\n times I felt, even in my sleep, a singular possession of God. He\n loved me so much that he seemed to pervade my being, at a time when\n I could be only imperfectly conscious of his presence. My sleep is\n sometimes broken,—a sort of half sleep; but my soul seems to be\n awake enough to know God, when it is hardly capable of knowing\n anything else.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eT. C. Upham\u003c/span\u003e\u003c/span\u003e: The Life and\n Religious Experiences of Madame de la Mothe Guyon, New York, 1877,\n vol. i. p. 260.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_159\" name=\"note_159\"\n href=\"#noteref_159\"\u003e159.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI have considerably abridged the words\n of the original, which is given in \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEdwards\u0027s\u003c/span\u003e\u003c/span\u003e Narrative of the\n Revival in New England.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_160\" name=\"note_160\"\n href=\"#noteref_160\"\u003e160.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBougaud\u003c/span\u003e\u003c/span\u003e: Hist. de la\n Bienheureuse Marguerite Marie, 1894, p. 125.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_161\" name=\"note_161\"\n href=\"#noteref_161\"\u003e161.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eParis, 1900.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_162\" name=\"note_162\"\n href=\"#noteref_162\"\u003e162.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003ePage 130.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_163\" name=\"note_163\"\n href=\"#noteref_163\"\u003e163.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003ePage 167.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_164\" name=\"note_164\"\n href=\"#noteref_164\"\u003e164.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., p. 127.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_165\" name=\"note_165\"\n href=\"#noteref_165\"\u003e165.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe barrier between men and animals\n also. We read of Towianski, an eminent Polish patriot and mystic,\n that \u003cspan class=\"tei tei-q\"\u003e“one day one of his friends met him in\n the rain, caressing a big dog which was jumping upon him and\n covering him horribly with mud. On being asked why he permitted the\n animal thus to dirty his clothes, Towianski replied: \u003cspan class=\n \"tei tei-q\"\u003e‘This dog, whom I am now meeting for the first time,\n has shown a great fellow-feeling for me, and a great joy in my\n recognition and acceptance of his greetings. Were I to drive him\n off, I should wound his feelings and do him a moral injury. It\n would be an offense not only to him, but to all the spirits of the\n other world who are on the same level with him. The damage which he\n does to my coat is as nothing in comparison with the wrong which I\n should inflict upon him, in case I were to remain indifferent to\n the manifestations of his friendship. We ought,’\u003c/span\u003e he added,\n \u003cspan class=\"tei tei-q\"\u003e‘both to lighten the condition of animals,\n whenever we can, and at the same time to facilitate in ourselves\n that union of the world of all spirits, which the sacrifice of\n Christ has made possible.’\u003c/span\u003e ”\u003c/span\u003e André Towianski,\n Traduction de l\u0027Italien, Turin, 1897 (privately printed). I owe my\n knowledge of this book and of Towianski to my friend Professor W.\n Lutoslawski, author of \u003cspan class=\"tei tei-q\"\u003e“Plato\u0027s\n Logic.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_166\" name=\"note_166\"\n href=\"#noteref_166\"\u003e166.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJ. Patterson\u0027s\u003c/span\u003e\u003c/span\u003e Life of\n Richard Weaver, pp. 66-68, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_167\" name=\"note_167\"\n href=\"#noteref_167\"\u003e167.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAs where the future Buddha, incarnated\n as a hare, jumps into the fire to cook himself for a meal for a\n beggar—having previously shaken himself three times, so that none\n of the insects in his fur should perish with him.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_168\" name=\"note_168\"\n href=\"#noteref_168\"\u003e168.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eBulletin de l\u0027Union pour l\u0027Action\n Morale, September, 1894.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_169\" name=\"note_169\"\n href=\"#noteref_169\"\u003e169.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eB. Pascal\u003c/span\u003e\u003c/span\u003e: Prières pour\n les Maladies, §§ xiii., xiv., abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_170\" name=\"note_170\"\n href=\"#noteref_170\"\u003e170.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFrom \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eThomas C.\n Upham\u0027s\u003c/span\u003e\u003c/span\u003e Life and Religious Opinions and Experiences\n of Madame de la Mothe Guyon, New York, 1877, ii. 48, i. 141, 413,\n abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_171\" name=\"note_171\"\n href=\"#noteref_171\"\u003e171.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., London, 1901, p. 130.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_172\" name=\"note_172\"\n href=\"#noteref_172\"\u003e172.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eClaparède\u003c/span\u003e\u003c/span\u003e et \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGoty\u003c/span\u003e\u003c/span\u003e: Deux Héroines de la\n Foi, Paris, 1880, p. 112.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_173\" name=\"note_173\"\n href=\"#noteref_173\"\u003e173.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare these three different\n statements of it: \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eA. P. Call\u003c/span\u003e\u003c/span\u003e: As a Matter of\n Course, Boston, 1894; \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. W. Dresser\u003c/span\u003e\u003c/span\u003e: Living by\n the Spirit, New York and London, 1900; \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eH. W.\n Smith\u003c/span\u003e\u003c/span\u003e: The Christian\u0027s Secret of a Happy Life,\n published by the Willard Tract Repository, and now in thousands of\n hands.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_174\" name=\"note_174\"\n href=\"#noteref_174\"\u003e174.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eT. C. Upham\u003c/span\u003e\u003c/span\u003e: Life of\n Madame Catharine Adorna, 3d ed., New York, 1864, pp. 158,\n 172-174.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_175\" name=\"note_175\"\n href=\"#noteref_175\"\u003e175.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe History of \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eThomas\n Elwood\u003c/span\u003e\u003c/span\u003e, written by Himself, London, 1885, pp.\n 32-34.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_176\" name=\"note_176\"\n href=\"#noteref_176\"\u003e176.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMemoirs of W.E. Channing, Boston,\n 1840, i. 196.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_177\" name=\"note_177\"\n href=\"#noteref_177\"\u003e177.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eL. Tyerman\u003c/span\u003e\u003c/span\u003e: The Life and\n Times of the Rev. John Wesley, i. 274.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_178\" name=\"note_178\"\n href=\"#noteref_178\"\u003e178.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eA. Mounin\u003c/span\u003e\u003c/span\u003e: Le Curé d\u0027Ars,\n Vie de M. J. B. M. Vianney, 1864, p. 545, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_179\" name=\"note_179\"\n href=\"#noteref_179\"\u003e179.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eB. Wendell\u003c/span\u003e\u003c/span\u003e: Cotton Mather,\n New York, no date, p. 198.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_180\" name=\"note_180\"\n href=\"#noteref_180\"\u003e180.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThat of the earlier Jesuit,\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRodriguez\u003c/span\u003e\u003c/span\u003e, which has been\n translated into all languages, is one of the best known. A\n convenient modern manual, very well put together, is L\u0027Ascétique\n Chrétienne, by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eM. J. Ribet\u003c/span\u003e\u003c/span\u003e, Paris,\n Poussielgue, nouvelle édition, 1898.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_181\" name=\"note_181\"\n href=\"#noteref_181\"\u003e181.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSaint Jean de la Croix\u003c/span\u003e\u003c/span\u003e,\n Vie et Œuvres, Paris, 1893, ii. 94, 99, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_182\" name=\"note_182\"\n href=\"#noteref_182\"\u003e182.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Insects,”\u003c/span\u003e i.e. lice, were an unfailing token of\n mediæval sainthood. We read of Francis of Assisi\u0027s sheepskin that\n \u003cspan class=\"tei tei-q\"\u003e“often a companion of the saint would take\n it to the fire to clean and \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003edispediculate\u003c/span\u003e\u003c/em\u003e it, doing so, as he\n said, because the seraphic father himself was no enemy of\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003epedocchi\u003c/span\u003e\u003c/em\u003e, but on the contrary kept\n them on him (le portava adosso), and held it for an honor and a\n glory to wear these celestial pearls in his habit.”\u003c/span\u003e Quoted\n by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eP. Sabatier\u003c/span\u003e\u003c/span\u003e: Speculum\n Perfectionis, etc., Paris, 1898, p. 231, note.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_183\" name=\"note_183\"\n href=\"#noteref_183\"\u003e183.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe Life of the Blessed \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eHenry\n Suso\u003c/span\u003e\u003c/span\u003e, by Himself, translated by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eT. F.\n Knox\u003c/span\u003e\u003c/span\u003e, London, 1865, pp. 56-80, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_184\" name=\"note_184\"\n href=\"#noteref_184\"\u003e184.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBougaud\u003c/span\u003e\u003c/span\u003e: Hist. de la\n bienheureuse Marguerite Marie, Paris, 1894, pp. 265, 171. Compare,\n also, pp. 386, 387.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_185\" name=\"note_185\"\n href=\"#noteref_185\"\u003e185.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLejeune\u003c/span\u003e\u003c/span\u003e: Introduction à la\n Vie Mystique, 1899, p. 277. The holocaust simile goes back at least\n as far as Ignatius Loyola.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_186\" name=\"note_186\"\n href=\"#noteref_186\"\u003e186.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAlfonso Rodriguez, S. J.\u003c/span\u003e\u003c/span\u003e:\n Pratique de la Perfection Chrétienne, Part iii., Treatise v., ch.\n x.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_187\" name=\"note_187\"\n href=\"#noteref_187\"\u003e187.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eLetters li. and cxx. of the collection\n translated into French by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBouix\u003c/span\u003e\u003c/span\u003e, Paris, 1870.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_188\" name=\"note_188\"\n href=\"#noteref_188\"\u003e188.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBartoli-Michel\u003c/span\u003e\u003c/span\u003e, ii.\n 13.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_189\" name=\"note_189\"\n href=\"#noteref_189\"\u003e189.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRodriguez\u003c/span\u003e\u003c/span\u003e: Op. cit., Part\n iii., Treatise v., ch. vi.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_190\" name=\"note_190\"\n href=\"#noteref_190\"\u003e190.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSainte-Beuve\u003c/span\u003e\u003c/span\u003e: Histoire de\n Port Royal, i. 346.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_191\" name=\"note_191\"\n href=\"#noteref_191\"\u003e191.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRodriguez\u003c/span\u003e\u003c/span\u003e: Op. cit., Part\n iii., Treatise iii., chaps. vi., vii.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_192\" name=\"note_192\"\n href=\"#noteref_192\"\u003e192.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eR. Philip\u003c/span\u003e\u003c/span\u003e: The Life and\n Times of George Whitefield, London, 1842, p. 366.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_193\" name=\"note_193\"\n href=\"#noteref_193\"\u003e193.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEdward Carpenter\u003c/span\u003e\u003c/span\u003e: Towards\n Democracy, p. 362, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_194\" name=\"note_194\"\n href=\"#noteref_194\"\u003e194.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSpeculum Perfectionis, ed.\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eP.\n Sabatier\u003c/span\u003e\u003c/span\u003e, Paris, 1898, pp. 10, 13.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_195\" name=\"note_195\"\n href=\"#noteref_195\"\u003e195.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAn Apology for\n M. Antonia Bourignon, London, 1699, pp. 269, 270, abridged.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eAnother\n example from Starbuck\u0027s MS. collection:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“At a meeting held at six the next morning, I heard a\n man relate his experience. He said: The Lord asked him if he\n would confess Christ among the quarrymen with whom he worked, and\n he said he would. Then he asked him if he would give up to be\n used of the Lord the four hundred dollars he had laid up, and he\n said he would, and thus the Lord saved him. The thought came to\n me at once that I had never made a real consecration either of\n myself or of my property to the Lord, but had always tried to\n serve the Lord in \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003emy\u003c/span\u003e\u003c/em\u003e way. Now the Lord asked me if\n I would serve him in \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ehis\u003c/span\u003e\u003c/em\u003e way, and go out alone and\n penniless if he so ordered. The question was pressed home, and I\n must decide: To forsake all and have him, or have all and lose\n him! I soon decided to take him; and the blessed assurance came,\n that he had taken me for his own, and my joy was full. I returned\n home from the meeting with feelings as simple as a child. I\n thought all would be glad to hear of the joy of the Lord that\n possessed me, and so I began to tell the simple story. But to my\n great surprise, the pastors (for I attended meetings in three\n churches) opposed the experience and said it was fanaticism, and\n one told the members of his church to shun those that professed\n it, and I soon found that my foes were those of my own\n household.”\u003c/span\u003e\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_196\" name=\"note_196\"\n href=\"#noteref_196\"\u003e196.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJ. J. Chapman\u003c/span\u003e\u003c/span\u003e, in the\n Political Nursery, vol. iv. p. 4, April, 1900, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_197\" name=\"note_197\"\n href=\"#noteref_197\"\u003e197.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGeorge Fox\u003c/span\u003e\u003c/span\u003e: Journal,\n Philadelphia, 1800, pp. 59-61, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_198\" name=\"note_198\"\n href=\"#noteref_198\"\u003e198.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eChristian saints have had their\n specialties of devotion, Saint Francis to Christ\u0027s wounds; Saint\n Anthony of Padua to Christ\u0027s childhood; Saint Bernard to his\n humanity; Saint Teresa to Saint Joseph, etc. The Shi-ite\n Mohammedans venerate Ali, the Prophet\u0027s son-in-law, instead of\n Abu-bekr, his brother-in-law. Vambéry describes a dervish whom he\n met in Persia, \u003cspan class=\"tei tei-q\"\u003e“who had solemnly vowed,\n thirty years before, that he would never employ his organs of\n speech otherwise but in uttering, everlastingly, the name of his\n favorite, \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eAli, Ali\u003c/span\u003e\u003c/span\u003e. He thus wished to\n signify to the world that he was the most devoted partisan of that\n Ali who had been dead a thousand years. In his own home, speaking\n with his wife, children, and friends, no other word but\n \u003cspan class=\"tei tei-q\"\u003e‘Ali!’\u003c/span\u003e ever passed his lips. If he\n wanted food or drink or anything else, he expressed his wants still\n by repeating \u003cspan class=\"tei tei-q\"\u003e‘Ali!’\u003c/span\u003e Begging or\n buying at the bazaar, it was always \u003cspan class=\n \"tei tei-q\"\u003e‘Ali!’\u003c/span\u003e Treated ill or generously, he would still\n harp on his monotonous \u003cspan class=\"tei tei-q\"\u003e‘Ali!’\u003c/span\u003e\n Latterly his zeal assumed such tremendous proportions that, like a\n madman, he would race, the whole day, up and down the streets of\n the town, throwing his stick high up into the air, and shriek out,\n all the while, at the top of his voice, \u003cspan class=\n \"tei tei-q\"\u003e‘Ali!’\u003c/span\u003e This dervish was venerated by everybody\n as a saint, and received everywhere with the greatest\n distinction.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eArminius Vambéry\u003c/span\u003e\u003c/span\u003e, his Life\n and Adventures, written by Himself, London, 1889, p. 69. On the\n anniversary of the death of Hussein, Ali\u0027s son, the Shi-ite Moslems\n still make the air resound with cries of his name and Ali\u0027s.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_199\" name=\"note_199\"\n href=\"#noteref_199\"\u003e199.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eH. C.\n Warren\u003c/span\u003e\u003c/span\u003e: Buddhism in Translation, Cambridge, U. S.,\n 1898, passim.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_200\" name=\"note_200\"\n href=\"#noteref_200\"\u003e200.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eJ. L.\n Merrick\u003c/span\u003e\u003c/span\u003e: The Life and Religion of Mohammed, as\n contained in the Sheeah traditions of the Hyat-ul-Kuloob, Boston,\n 1850, passim.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_201\" name=\"note_201\"\n href=\"#noteref_201\"\u003e201.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBougaud\u003c/span\u003e\u003c/span\u003e: Hist. de la\n bienheureuse Marguerite Marie, Paris, 1894, p. 145.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_202\" name=\"note_202\"\n href=\"#noteref_202\"\u003e202.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBougaud\u003c/span\u003e\u003c/span\u003e: Hist. de la\n bienheureuse Marguerite Marie, Paris, 1894, pp. 365, 241.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_203\" name=\"note_203\"\n href=\"#noteref_203\"\u003e203.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBougaud\u003c/span\u003e\u003c/span\u003e: Op. cit., p.\n 267.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_204\" name=\"note_204\"\n href=\"#noteref_204\"\u003e204.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eExamples:\n \u003cspan class=\"tei tei-q\"\u003e“Suffering from a headache, she sought,\n for the glory of God, to relieve herself by holding certain\n odoriferous substances in her mouth, when the Lord appeared to\n her to lean over towards her lovingly, and to find comfort\n Himself in these odors. After having gently breathed them in, He\n arose, and said with a gratified air to the Saints, as if\n contented with what He had done: \u003cspan class=\"tei tei-q\"\u003e‘See the\n new present which my betrothed has given Me!’\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“One day, at chapel, she heard supernaturally sung\n the words, \u003cspan class=\"tei tei-q\"\u003e‘\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003eSanctus, Sanctus,\n Sanctus\u003c/span\u003e\u003c/span\u003e.’\u003c/span\u003e The Son of God leaning towards her\n like a sweet lover, and giving to her soul the softest kiss, said\n to her at the second Sanctus: \u003cspan class=\"tei tei-q\"\u003e‘In this\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eSanctus\u003c/span\u003e\u003c/span\u003e addressed to my\n person, receive with this kiss all the sanctity of my divinity\n and of my humanity, and let it be to thee a sufficient\n preparation for approaching the communion table.’\u003c/span\u003e And the\n next following Sunday, while she was thanking God for this favor,\n behold the Son of God, more beauteous than thousands of angels,\n takes her in His arms as if He were proud of her, and presents\n her to God the Father, in that perfection of sanctity with which\n He had dowered her. And the Father took such delight in this soul\n thus presented by His only Son, that, as if unable longer to\n restrain Himself, He gave her, and the Holy Ghost gave her also,\n the Sanctity attributed to each by His own \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eSanctus\u003c/span\u003e\u003c/span\u003e—and thus she remained\n endowed with the plenary fullness of the blessing of \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eSanctity\u003c/span\u003e\u003c/em\u003e, bestowed on her by\n Omnipotence, by Wisdom, and by Love.”\u003c/span\u003e Révélations de\n Sainte Gertrude, Paris, 1898, i. 44, 186.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_205\" name=\"note_205\"\n href=\"#noteref_205\"\u003e205.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFurneaux Jordan\u003c/span\u003e\u003c/span\u003e: Character\n in Birth and Parentage, first edition. Later editions change the\n nomenclature.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_206\" name=\"note_206\"\n href=\"#noteref_206\"\u003e206.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAs to this distinction, see the\n admirably practical account in \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eJ. M.\n Baldwin\u0027s\u003c/span\u003e\u003c/span\u003e little book, The Story of the Mind,\n 1898.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_207\" name=\"note_207\"\n href=\"#noteref_207\"\u003e207.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOn this subject I refer to the work of\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eM.\n Murisier\u003c/span\u003e\u003c/span\u003e (Les Maladies du Sentiment Religieux, Paris,\n 1901), who makes inner unification the mainspring of the whole\n religious life. But \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eall\u003c/span\u003e\u003c/em\u003e strongly ideal interests,\n religious or irreligious, unify the mind and tend to subordinate\n everything to themselves. One would infer from M. Murisier\u0027s pages\n that this formal condition was peculiarly characteristic of\n religion, and that one might in comparison almost neglect material\n content, in studying the latter. I trust that the present work will\n convince the reader that religion has plenty of material content\n which is characteristic, and which is more important by far than\n any general psychological form. In spite of this criticism, I find\n M. Murisier\u0027s book highly instructive.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_208\" name=\"note_208\"\n href=\"#noteref_208\"\u003e208.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eExample: \u003cspan class=\"tei tei-q\"\u003e“At\n the first beginning of the Servitor\u0027s [Suso\u0027s] interior life, after\n he had purified his soul properly by confession, he marked out for\n himself, in thought, three circles, within which he shut himself\n up, as in a spiritual intrenchment. The first circle was his cell,\n his chapel, and the choir. When he was within this circle, he\n seemed to himself in complete security. The second circle was the\n whole monastery as far as the outer gate. The third and outermost\n circle was the gate itself, and here it was necessary for him to\n stand well upon his guard. When he went outside these circles, it\n seemed to him that he was in the plight of some wild animal which\n is outside its hole, and surrounded by the hunt, and therefore in\n need of all its cunning and watchfulness.”\u003c/span\u003e The Life of the\n Blessed Henry Suso, by Himself, translated by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eKnox\u003c/span\u003e\u003c/span\u003e, London, 1865, p.\n 168.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_209\" name=\"note_209\"\n href=\"#noteref_209\"\u003e209.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eVie des premières Religieuses\n Dominicaines de la Congrégation de St. Dominique, à Nancy; Nancy,\n 1896, p. 129.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_210\" name=\"note_210\"\n href=\"#noteref_210\"\u003e210.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMeschler\u0027s\u003c/span\u003e\u003c/span\u003e Life of Saint\n Louis of Gonzaga, French translation by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLebréquier\u003c/span\u003e\u003c/span\u003e, 1891; p.\n 40.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_211\" name=\"note_211\"\n href=\"#noteref_211\"\u003e211.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn his boyish note-book he praises the\n monastic life for its freedom from sin, and for the imperishable\n treasures, which it enables us to store up, \u003cspan class=\n \"tei tei-q\"\u003e“of merit in God\u0027s eyes which makes of Him our debtor\n for all Eternity.”\u003c/span\u003e Loc. cit., p. 62.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_212\" name=\"note_212\"\n href=\"#noteref_212\"\u003e212.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eMademoiselle\n Mori, a novel quoted in \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHare\u0027s\u003c/span\u003e\u003c/span\u003e Walks in Rome,\n 1900, i. 55.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI cannot\n resist the temptation to quote from Starbuck\u0027s book, p. 388,\n another case of purification by elimination. It runs as\n follows:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“The signs of abnormality which sanctified persons\n show are of frequent occurrence. They get out of tune with other\n people; often they will have nothing to do with churches, which\n they regard as worldly; they become hypercritical towards others;\n they grow careless of their social, political, and financial\n obligations. As an instance of this type may be mentioned a woman\n of sixty-eight of whom the writer made a special study. She had\n been a member of one of the most active and progressive churches\n in a busy part of a large city. Her pastor described her as\n having reached the censorious stage. She had grown more and more\n out of sympathy with the church; her connection with it finally\n consisted simply in attendance at prayer-meeting, at which her\n only message was that of reproof and condemnation of the others\n for living on a low plane. At last she withdrew from fellowship\n with any church. The writer found her living alone in a little\n room on the top story of a cheap boarding-house, quite out of\n touch with all human relations, but apparently happy in the\n enjoyment of her own spiritual blessings. Her time was occupied\n in writing booklets on sanctification—page after page of dreamy\n rhapsody. She proved to be one of a small group of persons who\n claim that entire salvation involves three steps instead of two;\n not only must there be conversion and sanctification, but a\n third, which they call \u003cspan class=\n \"tei tei-q\"\u003e‘crucifixion’\u003c/span\u003e or \u003cspan class=\n \"tei tei-q\"\u003e‘perfect redemption,’\u003c/span\u003e and which seems to bear\n the same relation to sanctification that this bears to\n conversion. She related how the Spirit had said to her,\n \u003cspan class=\"tei tei-q\"\u003e‘Stop going to church. Stop going to\n holiness meetings. Go to your own room and I will teach\n you.’\u003c/span\u003e She professes to care nothing for colleges, or\n preachers, or churches, but only cares to listen to what God says\n to her. Her description of her experience seemed entirely\n consistent; she is happy and contented, and her life is entirely\n satisfactory to herself. While listening to her own story, one\n was tempted to forget that it was from the life of a person who\n could not live by it in conjunction with her fellows.”\u003c/span\u003e\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_213\" name=\"note_213\"\n href=\"#noteref_213\"\u003e213.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe best\n missionary lives abound in the victorious combination of\n non-resistance with personal authority. John G. Paton, for\n example, in the New Hebrides, among brutish Melanesian cannibals,\n preserves a charmed life by dint of it. When it comes to the\n point, no one ever dares actually to strike him. Native converts,\n inspired by him, showed analogous virtue. \u003cspan class=\n \"tei tei-q\"\u003e“One of our chiefs, full of the Christ-kindled desire\n to seek and to save, sent a message to an inland chief, that he\n and four attendants would come on Sabbath and tell them the\n gospel of Jehovah God. The reply came back sternly forbidding\n their visit, and threatening with death any Christian that\n approached their village. Our chief sent in response a loving\n message, telling them that Jehovah had taught the Christians to\n return good for evil, and that they would come unarmed to tell\n them the story of how the Son of God came into the world and died\n in order to bless and save his enemies. The heathen chief sent\n back a stern and prompt reply once more: \u003cspan class=\n \"tei tei-q\"\u003e‘If you come, you will be killed.’\u003c/span\u003e On Sabbath\n morn the Christian chief and his four companions were met outside\n the village by the heathen chief, who implored and threatened\n them once more. But the former said:—\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“ \u003cspan class=\"tei tei-q\"\u003e‘We come to you without\n weapons of war! We come only to tell you about Jesus. We believe\n that He will protect us to-day.’\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“As they pressed steadily forward towards the\n village, spears began to be thrown at them. Some they evaded,\n being all except one dexterous warriors; and others they\n literally received with their bare hands, and turned them aside\n in an incredible manner. The heathen, apparently thunderstruck at\n these men thus approaching them without weapons of war, and not\n even flinging back their own spears which they had caught, after\n having thrown what the old chief called \u003cspan class=\n \"tei tei-q\"\u003e‘a shower of spears,’\u003c/span\u003e desisted from mere\n surprise. Our Christian chief called out, as he and his\n companions drew up in the midst of them on the village public\n ground:—\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“ \u003cspan class=\"tei tei-q\"\u003e‘Jehovah thus protects us.\n He has given us all your spears! Once we would have thrown them\n back at you and killed you. But now we come, not to fight but to\n tell you about Jesus. He has changed our dark hearts. He asks you\n now to lay down all these your other weapons of war, and to hear\n what we can tell you about the love of God, our great Father, the\n only living God.’\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“The heathen were perfectly overawed. They manifestly\n looked on these Christians as protected by some Invisible One.\n They listened for the first time to the story of the Gospel and\n of the Cross. We lived to see that chief and all his tribe\n sitting in the school of Christ. And there is perhaps not an\n island in these southern seas, amongst all those won for Christ,\n where similar acts of heroism on the part of converts cannot be\n recited.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJohn G. Paton\u003c/span\u003e\u003c/span\u003e,\n Missionary to the New Hebrides, An Autobiography, second part,\n London, 1890, p. 243.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_214\" name=\"note_214\"\n href=\"#noteref_214\"\u003e214.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSaint Peter, Saint Teresa tells us in\n her autobiography (French translation, p. 333), \u003cspan class=\n \"tei tei-q\"\u003e“had passed forty years without ever sleeping more than\n an hour and a half a day. Of all his mortifications, this was the\n one that had cost him the most. To compass it, he kept always on\n his knees or on his feet. The little sleep he allowed nature to\n take was snatched in a sitting posture, his head leaning against a\n piece of wood fixed in the wall. Even had he wished to lie down, it\n would have been impossible, because his cell was only four feet and\n a half long. In the course of all these years he never raised his\n hood, no matter what the ardor of the sun or the rain\u0027s strength.\n He never put on a shoe. He wore a garment of coarse sackcloth, with\n nothing else upon his skin. This garment was as scant as possible,\n and over it a little cloak of the same stuff. When the cold was\n great he took off the cloak and opened for a while the door and\n little window of his cell. Then he closed them and resumed the\n mantle,—his way, as he told us, of warming himself, and making his\n body feel a better temperature. It was a frequent thing with him to\n eat once only in three days; and when I expressed my surprise, he\n said that it was very easy if one once had acquired the habit. One\n of his companions has assured me that he has gone sometimes eight\n days without food…. His poverty was extreme; and his\n mortification, even in his youth, was such that he told me he had\n passed three years in a house of his order without knowing any of\n the monks otherwise than by the sound of their voice, for he never\n raised his eyes, and only found his way about by following the\n others. He showed this same modesty on public highways. He spent\n many years without ever laying eyes upon a woman; but he confessed\n to me that at the age he had reached it was indifferent to him\n whether he laid eyes on them or not. He was very old when I first\n came to know him, and his body so attenuated that it seemed formed\n of nothing so much as of so many roots of trees. With all this\n sanctity he was very affable. He never spoke unless he was\n questioned, but his intellectual right-mindedness and grace gave to\n all his words an irresistible charm.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_215\" name=\"note_215\"\n href=\"#noteref_215\"\u003e215.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eF. Max Müller\u003c/span\u003e\u003c/span\u003e:\n Ramakrishna, his Life and Sayings, 1899, p. 180.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_216\" name=\"note_216\"\n href=\"#noteref_216\"\u003e216.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eOldenberg\u003c/span\u003e\u003c/span\u003e: Buddha;\n translated by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eW. Hoey\u003c/span\u003e\u003c/span\u003e, London, 1882, p.\n 127.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_217\" name=\"note_217\"\n href=\"#noteref_217\"\u003e217.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“The vanities\n of all others may die out, but the vanity of a saint as regards his\n sainthood is hard indeed to wear away.”\u003c/span\u003e Ramakrishna, his\n Life and Sayings, 1899, p. 172.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_218\" name=\"note_218\"\n href=\"#noteref_218\"\u003e218.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“When a church\n has to be run by oysters, ice-cream, and fun,”\u003c/span\u003e I read in an\n American religious paper, \u003cspan class=\"tei tei-q\"\u003e“you may be sure\n that it is running away from Christ.”\u003c/span\u003e Such, if one may judge\n by appearances, is the present plight of many of our churches.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_219\" name=\"note_219\"\n href=\"#noteref_219\"\u003e219.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eC. V. B. K.: Friedens- und\n Kriegs-moral der Heere. Quoted by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eHamon\u003c/span\u003e\u003c/span\u003e: Psychologie du\n Militaire professional, 1895, p. xli.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_220\" name=\"note_220\"\n href=\"#noteref_220\"\u003e220.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eZur Genealogie der Moral, Dritte\n Abhandlung, § 14. I have abridged, and in one place transposed, a\n sentence.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_221\" name=\"note_221\"\n href=\"#noteref_221\"\u003e221.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eWe all know \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003edaft\u003c/span\u003e\u003c/em\u003e\n saints, and they inspire a queer kind of aversion. But in comparing\n saints with strong men we must choose individuals on the same\n intellectual level. The under-witted strong man, homologous in his\n sphere with the under-witted saint, is the bully of the slums, the\n hooligan or rowdy. Surely on this level also the saint preserves a\n certain superiority.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_222\" name=\"note_222\"\n href=\"#noteref_222\"\u003e222.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSee above, p. \u003ca href=\"#Pg327\" class=\n \"tei tei-ref\"\u003e327\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_223\" name=\"note_223\"\n href=\"#noteref_223\"\u003e223.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, pp. \u003ca href=\"#Pg327\" class=\n \"tei tei-ref\"\u003e327-334\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_224\" name=\"note_224\"\n href=\"#noteref_224\"\u003e224.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eNewman\u0027s \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003eSecurus judicat orbis\n terrarum\u003c/span\u003e\u003c/span\u003e is another instance.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_225\" name=\"note_225\"\n href=\"#noteref_225\"\u003e225.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Mesopotamia”\u003c/span\u003e is the stock comic instance.—An\n excellent old German lady, who had done some traveling in her day,\n used to describe to me her \u003cspan lang=\"de\" class=\"tei tei-foreign\"\n xml:lang=\"de\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eSehnsucht\u003c/span\u003e\u003c/span\u003e that she might yet\n visit \u003cspan class=\"tei tei-q\"\u003e“Philadelphiā,”\u003c/span\u003e whose wondrous\n name had always haunted her imagination. Of John Foster it is said\n that \u003cspan class=\"tei tei-q\"\u003e“single words (as \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003echalcedony\u003c/span\u003e\u003c/em\u003e), or the names of\n ancient heroes, had a mighty fascination over him. \u003cspan class=\n \"tei tei-q\"\u003e‘At any time the word \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ehermit\u003c/span\u003e\u003c/em\u003e\n was enough to transport him.’\u003c/span\u003e The words \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ewoods\u003c/span\u003e\u003c/em\u003e\n and \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eforests\u003c/span\u003e\u003c/em\u003e would produce the most\n powerful emotion.”\u003c/span\u003e Foster\u0027s Life, by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRyland\u003c/span\u003e\u003c/span\u003e, New York, 1846, p.\n 3.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_226\" name=\"note_226\"\n href=\"#noteref_226\"\u003e226.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe Two\n Voices. In a letter to Mr. B. P. Blood, Tennyson reports of\n himself as follows:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“I have never had any revelations through\n anæsthetics, but a kind of waking trance—this for lack of a\n better word—I have frequently had, quite up from boyhood, when I\n have been all alone. This has come upon me through repeating my\n own name to myself silently, till all at once, as it were out of\n the intensity of the consciousness of individuality,\n individuality itself seemed to dissolve and fade away into\n boundless being, and this not a confused state but the clearest,\n the surest of the surest, utterly beyond words—where death was an\n almost laughable impossibility—the loss of personality (if so it\n were) seeming no extinction, but the only true life. I am ashamed\n of my feeble description. Have I not said the state is utterly\n beyond words?”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eProfessor\n Tyndall, in a letter, recalls Tennyson saying of this condition:\n \u003cspan class=\"tei tei-q\"\u003e“By God Almighty! there is no delusion in\n the matter! It is no nebulous ecstasy, but a state of\n transcendent wonder, associated with absolute clearness of\n mind.”\u003c/span\u003e Memoirs of Alfred Tennyson, ii. 473.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_227\" name=\"note_227\"\n href=\"#noteref_227\"\u003e227.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe Lancet, July 6 and 13, 1895,\n reprinted as the Cavendish Lecture, on Dreamy Mental States,\n London, Baillière, 1895. They have been a good deal discussed of\n late by psychologists. See, for example, \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBernard-Leroy\u003c/span\u003e\u003c/span\u003e: L\u0027Illusion\n de Fausse Reconnaissance, Paris, 1898.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_228\" name=\"note_228\"\n href=\"#noteref_228\"\u003e228.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCharles Kingsley\u0027s Life, i. 55, quoted\n by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eInge\u003c/span\u003e\u003c/span\u003e: Christian Mysticism,\n London, 1899, p. 341.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_229\" name=\"note_229\"\n href=\"#noteref_229\"\u003e229.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. F. Brown\u003c/span\u003e\u003c/span\u003e: J. A.\n Symonds, a Biography, London, 1895, pp. 29-31, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_230\" name=\"note_230\"\n href=\"#noteref_230\"\u003e230.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCrichton-Browne expressly says that\n Symonds\u0027s \u003cspan class=\"tei tei-q\"\u003e“highest nerve centres were in\n some degree enfeebled or damaged by these dreamy mental states\n which afflicted him so grievously.”\u003c/span\u003e Symonds was, however, a\n perfect monster of many-sided cerebral efficiency, and his critic\n gives no objective grounds whatever for his strange opinion, save\n that Symonds complained occasionally, as all susceptible and\n ambitious men complain, of lassitude and uncertainty as to his\n life\u0027s mission.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_231\" name=\"note_231\"\n href=\"#noteref_231\"\u003e231.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eWhat reader of Hegel can doubt that\n that sense of a perfected Being with all its otherness soaked up\n into itself, which dominates his whole philosophy, must have come\n from the prominence in his consciousness of mystical moods like\n this, in most persons kept subliminal? The notion is thoroughly\n characteristic of the mystical level, and the \u003cspan lang=\"de\"\n class=\"tei tei-foreign\" xml:lang=\"de\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eAufgabe\u003c/span\u003e\u003c/span\u003e of making it articulate\n was surely set to Hegel\u0027s intellect by mystical feeling.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_232\" name=\"note_232\"\n href=\"#noteref_232\"\u003e232.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eBenjamin Paul\n Blood\u003c/span\u003e\u003c/span\u003e: The Anæsthetic Revelation and the Gist of\n Philosophy, Amsterdam, N. Y., 1874, pp. 35, 36. Mr. Blood has\n made several attempts to adumbrate the anæsthetic revelation, in\n pamphlets of rare literary distinction, privately printed and\n distributed by himself at Amsterdam. Xenos Clark, a philosopher,\n who died young at Amherst in the \u002780\u0027s, much lamented by those\n who knew him, was also impressed by the revelation. \u003cspan class=\n \"tei tei-q\"\u003e“In the first place,”\u003c/span\u003e he once wrote to me,\n \u003cspan class=\"tei tei-q\"\u003e“Mr. Blood and I agree that the\n revelation is, if anything, non-emotional. It is utterly flat. It\n is, as Mr. Blood says, \u003cspan class=\"tei tei-q\"\u003e‘the one sole and\n sufficient insight why, or not why, but how, the present is\n pushed on by the past, and sucked forward by the vacuity of the\n future. Its inevitableness defeats all attempts at stopping or\n accounting for it. It is all precedence and presupposition, and\n questioning is in regard to it forever too late. It is an\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003einitiation of the past\u003c/span\u003e\u003c/em\u003e.’\u003c/span\u003e\n The real secret would be the formula by which the \u003cspan class=\n \"tei tei-q\"\u003e‘now’\u003c/span\u003e keeps exfoliating out of itself, yet\n never escapes. What is it, indeed, that keeps existence\n exfoliating? The formal being of anything, the logical definition\n of it, is static. For mere logic every question contains its own\n answer—we simply fill the hole with the dirt we dug out. Why are\n twice two four? Because, in fact, four is twice two. Thus logic\n finds in life no propulsion, only a momentum. It goes because it\n is a-going. But the revelation adds: it goes because it is and\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ewas\u003c/span\u003e\u003c/em\u003e a-going. You walk, as it\n were, round yourself in the revelation. Ordinary philosophy is\n like a hound hunting his own trail. The more he hunts the farther\n he has to go, and his nose never catches up with his heels,\n because it is forever ahead of them. So the present is already a\n foregone conclusion, and I am ever too late to understand it. But\n at the moment of recovery from anæsthesis, just then, \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ebefore starting\n on life\u003c/span\u003e\u003c/em\u003e, I catch, so to speak, a glimpse of my heels,\n a glimpse of the eternal process just in the act of starting. The\n truth is that we travel on a journey that was accomplished before\n we set out; and the real end of philosophy is accomplished, not\n when we arrive at, but when we remain in, our destination (being\n already there),—which may occur vicariously in this life when we\n cease our intellectual questioning. That is why there is a smile\n upon the face of the revelation, as we view it. It tells us that\n we are forever half a second too late—that\u0027s all. \u003cspan class=\n \"tei tei-q\"\u003e‘You could kiss your own lips, and have all the fun\n to yourself,’\u003c/span\u003e it says, if you only knew the trick. It\n would be perfectly easy if they would just stay there till you\n got round to them. Why don\u0027t you manage it somehow?”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eDialectically\n minded readers of this farrago will at least recognize the region\n of thought of which Mr. Clark writes, as familiar. In his latest\n pamphlet, \u003cspan class=\"tei tei-q\"\u003e“Tennyson\u0027s Trances and the\n Anæsthetic Revelation,”\u003c/span\u003e Mr. Blood describes its value for\n life as follows:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“The Anæsthetic Revelation is the Initiation of Man\n into the Immemorial Mystery of the Open Secret of Being, revealed\n as the Inevitable Vortex of Continuity. Inevitable is the word.\n Its motive is inherent—it is what has to be. It is not for any\n love or hate, nor for joy nor sorrow, nor good nor ill. End,\n beginning, or purpose, it knows not of.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“It affords no particular of the multiplicity and\n variety of things; but it fills appreciation of the historical\n and the sacred with a secular and intimately personal\n illumination of the nature and motive of existence, which then\n seems reminiscent—as if it should have appeared, or shall yet\n appear, to every participant thereof.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Although it is at first startling in its solemnity,\n it becomes directly such a matter of course—so old-fashioned, and\n so akin to proverbs, that it inspires exultation rather than\n fear, and a sense of safety, as identified with the aboriginal\n and the universal. But no words may express the imposing\n certainty of the patient that he is realizing the primordial,\n Adamic surprise of Life.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Repetition of the experience finds it ever the same,\n and as if it could not possibly be otherwise. The subject resumes\n his normal consciousness only to partially and fitfully remember\n its occurrence, and to try to formulate its baffling import,—with\n only this consolatory afterthought: that he has known the oldest\n truth, and that he has done with human theories as to the origin,\n meaning, or destiny of the race. He is beyond instruction in\n \u003cspan class=\"tei tei-q\"\u003e‘spiritual things.’\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“The lesson is one of central safety: the Kingdom is\n within. All days are judgment days: but there can be no\n climacteric purpose of eternity, nor any scheme of the whole. The\n astronomer abridges the row of bewildering figures by increasing\n his unit of measurement: so may we reduce the distracting\n multiplicity of things to the unity for which each of us\n stands.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“This has been my moral sustenance since I have known\n of it. In my first printed mention of it I declared: \u003cspan class=\n \"tei tei-q\"\u003e‘The world is no more the alien terror that was\n taught me. Spurning the cloud-grimed and still sultry battlements\n whence so lately Jehovan thunders boomed, my gray gull lifts her\n wing against the nightfall, and takes the dim leagues with a\n fearless eye.’\u003c/span\u003e And now, after twenty-seven years of this\n experience, the wing is grayer, but the eye is fearless still,\n while I renew and doubly emphasize that declaration. I know—as\n having known—the meaning of Existence: the sane centre of the\n universe—at once the wonder and the assurance of the soul—for\n which the speech of reason has as yet no name but the Anæsthetic\n Revelation.”\u003c/span\u003e—I have considerably abridged the\n quotation.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_233\" name=\"note_233\"\n href=\"#noteref_233\"\u003e233.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOp. cit., pp.\n 78-80, abridged. I subjoin, also abridging it, another\n interesting anæsthetic revelation communicated to me in\n manuscript by a friend in England. The subject, a gifted woman,\n was taking ether for a surgical operation.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“I wondered if I was in a prison being tortured, and\n why I remembered having heard it said that people \u003cspan class=\n \"tei tei-q\"\u003e‘learn through suffering,’\u003c/span\u003e and in view of what\n I was seeing, the inadequacy of this saying struck me so much\n that I said, aloud, \u003cspan class=\"tei tei-q\"\u003e‘to suffer \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eis\u003c/span\u003e\u003c/em\u003e to\n learn.’\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“With that I became unconscious again, and my last\n dream immediately preceded my real coming to. It only lasted a\n few seconds, and was most vivid and real to me, though it may not\n be clear in words.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“A great Being or Power was traveling through the\n sky, his foot was on a kind of lightning as a wheel is on a rail,\n it was his pathway. The lightning was made entirely of the\n spirits of innumerable people close to one another, and I was one\n of them. He moved in a straight line, and each part of the streak\n or flash came into its short conscious existence only that he\n might travel. I seemed to be directly under the foot of God, and\n I thought he was grinding his own life up out of my pain. Then I\n saw that what he had been trying with all his might to do was to\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003echange\n his course\u003c/span\u003e\u003c/em\u003e, to \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ebend\u003c/span\u003e\u003c/em\u003e the line of lightning to\n which he was tied, in the direction in which he wanted to go. I\n felt my flexibility and helplessness, and knew that he would\n succeed. He bended me, turning his corner by means of my hurt,\n hurting me more than I had ever been hurt in my life, and at the\n acutest point of this, as he passed, I \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esaw\u003c/span\u003e\u003c/em\u003e.\n I understood for a moment things that I have now forgotten,\n things that no one could remember while retaining sanity. The\n angle was an obtuse angle, and I remember thinking as I woke that\n had he made it a right or acute angle, I should have both\n suffered and \u003cspan class=\"tei tei-q\"\u003e‘seen’\u003c/span\u003e still more,\n and should probably have died.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“He went on and I came to. In that moment the whole\n of my life passed before me, including each little meaningless\n piece of distress, and I \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eunderstood\u003c/span\u003e\u003c/em\u003e them. \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eThis\u003c/span\u003e\u003c/em\u003e\n was what it had all meant, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ethis\u003c/span\u003e\u003c/em\u003e was the piece of work it\n had all been contributing to do. I did not see God\u0027s purpose, I\n only saw his intentness and his entire relentlessness towards his\n means. He thought no more of me than a man thinks of hurting a\n cork when he is opening wine, or hurting a cartridge when he is\n firing. And yet, on waking, my first feeling was, and it came\n with tears, \u003cspan class=\"tei tei-q\"\u003e‘Domine non sum\n digna,’\u003c/span\u003e for I had been lifted into a position for which I\n was too small. I realized that in that half hour under ether I\n had served God more distinctly and purely than I had ever done in\n my life before, or that I am capable of desiring to do. I was the\n means of his achieving and revealing something, I know not what\n or to whom, and that, to the exact extent of my capacity for\n suffering.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“While regaining consciousness, I wondered why, since\n I had gone so deep, I had seen nothing of what the saints call\n the \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003elove\u003c/span\u003e\u003c/em\u003e of God, nothing but his\n relentlessness. And then I heard an answer, which I could only\n just catch, saying, \u003cspan class=\"tei tei-q\"\u003e‘Knowledge and Love\n are One, and the \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003emeasure\u003c/span\u003e\u003c/em\u003e is suffering’\u003c/span\u003e—I\n give the words as they came to me. With that I came finally to\n (into what seemed a dream world compared with the reality of what\n I was leaving), and I saw that what would be called the\n \u003cspan class=\"tei tei-q\"\u003e‘cause’\u003c/span\u003e of my experience was a\n slight operation under insufficient ether, in a bed pushed up\n against a window, a common city window in a common city street.\n If I had to formulate a few of the things I then caught a glimpse\n of, they would run somewhat as follows:—\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“The eternal necessity of suffering and its eternal\n vicariousness. The veiled and incommunicable nature of the worst\n sufferings;—the passivity of genius, how it is essentially\n instrumental and defenseless, moved, not moving, it must do what\n it does;—the impossibility of discovery without its\n price;—finally, the excess of what the suffering \u003cspan class=\n \"tei tei-q\"\u003e‘seer’\u003c/span\u003e or genius pays over what his generation\n gains. (He seems like one who sweats his life out to earn enough\n to save a district from famine, and just as he staggers back,\n dying and satisfied, bringing a lac of rupees to buy grain with,\n God lifts the lac away, dropping \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eone\u003c/span\u003e\u003c/em\u003e\n rupee, and says, \u003cspan class=\"tei tei-q\"\u003e‘That you may give them.\n That you have earned for them. The rest is for ME.’\u003c/span\u003e) I\n perceived also in a way never to be forgotten, the excess of what\n we see over what we can demonstrate.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“And so on!—these things may seem to you delusions,\n or truisms; but for me they are dark truths, and the power to put\n them into even such words as these has been given me by an ether\n dream.”\u003c/span\u003e\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_234\" name=\"note_234\"\n href=\"#noteref_234\"\u003e234.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn Tune with the Infinite, p.\n 137.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_235\" name=\"note_235\"\n href=\"#noteref_235\"\u003e235.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe larger God\n may then swallow up the smaller one. I take this from Starbuck\u0027s\n manuscript collection:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“I never lost the consciousness of the presence of\n God until I stood at the foot of the Horseshoe Falls, Niagara.\n Then I lost him in the immensity of what I saw. I also lost\n myself, feeling that I was an atom too small for the notice of\n Almighty God.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI subjoin\n another similar case from Starbuck\u0027s collection:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“In that time the consciousness of God\u0027s nearness\n came to me sometimes. I say God, to describe what is\n indescribable. A presence, I might say, yet that is too\n suggestive of personality, and the moments of which I speak did\n not hold the consciousness of a personality, but something in\n myself made me feel myself a part of something bigger than I,\n that was controlling. I felt myself one with the grass, the\n trees, birds, insects, everything in Nature. I exulted in the\n mere fact of existence, of being a part of it all—the drizzling\n rain, the shadows of the clouds, the tree-trunks, and so on. In\n the years following, such moments continued to come, but I wanted\n them constantly. I knew so well the satisfaction of losing self\n in a perception of supreme power and love, that I was unhappy\n because that perception was not constant.”\u003c/span\u003e The cases\n quoted in my third lecture, pp. \u003ca href=\"#Pg066\" class=\n \"tei tei-ref\"\u003e66\u003c/a\u003e, \u003ca href=\"#Pg067\" class=\n \"tei tei-ref\"\u003e67\u003c/a\u003e, \u003ca href=\"#Pg070\" class=\n \"tei tei-ref\"\u003e70\u003c/a\u003e, are still better ones of this type. In her\n essay, The Loss of Personality, in The Atlantic Monthly (vol.\n lxxxv. p. 195), Miss Ethel D. Puffer explains that the vanishing\n of the sense of self, and the feeling of immediate unity with the\n object, is due to the disappearance, in these rapturous\n experiences, of the motor adjustments which habitually\n intermediate between the constant background of consciousness\n (which is the Self) and the object in the foreground, whatever it\n may be. I must refer the reader to the highly instructive\n article, which seems to me to throw light upon the psychological\n conditions, though it fails to account for the rapture or the\n revelation-value of the experience in the Subject\u0027s eyes.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_236\" name=\"note_236\"\n href=\"#noteref_236\"\u003e236.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., i. 43-44.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_237\" name=\"note_237\"\n href=\"#noteref_237\"\u003e237.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMemoiren einer Idealistin, 5te\n Auflage, 1900, iii. 166. For years she had been unable to pray,\n owing to materialistic belief.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_238\" name=\"note_238\"\n href=\"#noteref_238\"\u003e238.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eWhitman in another place expresses in\n a quieter way what was probably with him a chronic mystical\n perception: \u003cspan class=\"tei tei-q\"\u003e“There is,”\u003c/span\u003e he writes,\n \u003cspan class=\"tei tei-q\"\u003e“apart from mere intellect, in the make-up\n of every superior human identity, a wondrous something that\n realizes without argument, frequently without what is called\n education (though I think it the goal and apex of all education\n deserving the name), an intuition of the absolute balance, in time\n and space, of the whole of this multifariousness, this revel of\n fools, and incredible make-believe and general unsettledness, we\n call \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethe\n world\u003c/span\u003e\u003c/em\u003e; a soul-sight of that divine clue and unseen\n thread which holds the whole congeries of things, all history and\n time, and all events, however trivial, however momentous, like a\n leashed dog in the hand of the hunter. [Of] such soul-sight and\n root-centre for the mind mere optimism explains only the\n surface.”\u003c/span\u003e Whitman charges it against Carlyle that he lacked\n this perception. Specimen Days and Collect, Philadelphia, 1882, p.\n 174.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_239\" name=\"note_239\"\n href=\"#noteref_239\"\u003e239.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMy Quest for God, London, 1897, pp.\n 268, 269, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_240\" name=\"note_240\"\n href=\"#noteref_240\"\u003e240.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., pp. 256, 257, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_241\" name=\"note_241\"\n href=\"#noteref_241\"\u003e241.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCosmic Consciousness: a study in the\n evolution of the human Mind, Philadelphia, 1901, p. 2.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_242\" name=\"note_242\"\n href=\"#noteref_242\"\u003e242.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eLoc. cit., pp. 7, 8. My quotation\n follows the privately printed pamphlet which preceded Dr. Bucke\u0027s\n larger work, and differs verbally a little from the text of the\n latter.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_243\" name=\"note_243\"\n href=\"#noteref_243\"\u003e243.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMy quotations are from \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eVivekananda\u003c/span\u003e\u003c/span\u003e, Raja Yoga,\n London, 1896. The completest source of information on Yoga is the\n work translated by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eVihari Lala Mitra\u003c/span\u003e\u003c/span\u003e: Yoga\n Vasishta Maha Ramayana, 4 vols., Calcutta, 1891-99.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_244\" name=\"note_244\"\n href=\"#noteref_244\"\u003e244.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eA European witness, after carefully\n comparing the results of Yoga with those of the hypnotic or dreamy\n states artificially producible by us, says: \u003cspan class=\n \"tei tei-q\"\u003e“It makes of its true disciples good, healthy, and\n happy men…. Through the mastery which the yogi attains over his\n thoughts and his body, he grows into a \u003cspan class=\n \"tei tei-q\"\u003e‘character.’\u003c/span\u003e By the subjection of his impulses\n and propensities to his will, and the fixing of the latter upon the\n ideal of goodness, he becomes a \u003cspan class=\n \"tei tei-q\"\u003e‘personality’\u003c/span\u003e hard to influence by others, and\n thus almost the opposite of what we usually imagine a \u003cspan class=\n \"tei tei-q\"\u003e‘medium’\u003c/span\u003e so-called, or \u003cspan class=\n \"tei tei-q\"\u003e‘psychic subject’\u003c/span\u003e to be.”\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eKarl\n Kellner\u003c/span\u003e\u003c/span\u003e: Yoga: Eine Skizze, München, 1896, p.\n 21.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_245\" name=\"note_245\"\n href=\"#noteref_245\"\u003e245.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI follow the account in \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eC. F.\n Koeppen\u003c/span\u003e\u003c/span\u003e: Die Religion des Buddha, Berlin, 1857, i.\n 585 ff.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_246\" name=\"note_246\"\n href=\"#noteref_246\"\u003e246.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFor a full account of him, see\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eD.\n B. Macdonald\u003c/span\u003e\u003c/span\u003e: The Life of Al-Ghazzali, in the Journal\n of the American Oriental Society, 1899, vol. xx. p. 71.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_247\" name=\"note_247\"\n href=\"#noteref_247\"\u003e247.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eA. Schmölders\u003c/span\u003e\u003c/span\u003e: Essai sur\n les écoles philosophiques chez les Arabes, Paris, 1842, pp. 54-68,\n abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_248\" name=\"note_248\"\n href=\"#noteref_248\"\u003e248.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGörres\u0027s\u003c/span\u003e\u003c/span\u003e Christliche\n Mystik gives a full account of the facts. So does \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRibet\u0027s\u003c/span\u003e\u003c/span\u003e Mystique Divine, 2\n vols., Paris, 1890. A still more methodical modern work is the\n Mystica Theologia of \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eVallgornera\u003c/span\u003e\u003c/span\u003e, 2 vols.,\n Turin, 1890.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_249\" name=\"note_249\"\n href=\"#noteref_249\"\u003e249.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eM. Récéjac\u003c/span\u003e\u003c/span\u003e, in a recent\n volume, makes them essential. Mysticism he defines as \u003cspan class=\n \"tei tei-q\"\u003e“the tendency to draw near to the Absolute morally,\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003eand by\n the aid of Symbols\u003c/span\u003e\u003c/em\u003e.”\u003c/span\u003e See his Fondements de la\n Connaissance mystique, Paris, 1897, p. 66. But there are\n unquestionably mystical conditions in which sensible symbols play\n no part.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_250\" name=\"note_250\"\n href=\"#noteref_250\"\u003e250.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSaint John of the Cross: The Dark\n Night of the Soul, book ii. ch. xvii., in Vie et Œuvres, 3me\n édition, Paris, 1893, iii. 428-432. Chapter xi. of book ii. of\n Saint John\u0027s Ascent of Carmel is devoted to showing the harmfulness\n for the mystical life of the use of sensible imagery.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_251\" name=\"note_251\"\n href=\"#noteref_251\"\u003e251.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn particular I omit mention of visual\n and auditory hallucinations, verbal and graphic automatisms, and\n such marvels as \u003cspan class=\"tei tei-q\"\u003e“levitation,”\u003c/span\u003e\n stigmatization, and the healing of disease. These phenomena, which\n mystics have often presented (or are believed to have presented),\n have no essential mystical significance, for they occur with no\n consciousness of illumination whatever, when they occur, as they\n often do, in persons of non-mystical mind. Consciousness of\n illumination is for us the essential mark of \u003cspan class=\n \"tei tei-q\"\u003e“mystical”\u003c/span\u003e states.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_252\" name=\"note_252\"\n href=\"#noteref_252\"\u003e252.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe Interior Castle, Fifth Abode, ch.\n i., in Œuvres, translated by Bouix, iii. 421-424.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_253\" name=\"note_253\"\n href=\"#noteref_253\"\u003e253.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBartoli-Michel\u003c/span\u003e\u003c/span\u003e: Vie de\n Saint Ignace de Loyola, i. 34-36. Others have had illuminations\n about the created world, Jacob Boehme, for instance. At the age of\n twenty-five he was \u003cspan class=\"tei tei-q\"\u003e“surrounded by the\n divine light, and replenished with the heavenly knowledge; insomuch\n as going abroad into the fields to a green, at Görlitz, he there\n sat down, and viewing the herbs and grass of the field, in his\n inward light he saw into their essences, use, and properties, which\n was discovered to him by their lineaments, figures, and\n signatures.”\u003c/span\u003e Of a later period of experience he writes:\n \u003cspan class=\"tei tei-q\"\u003e“In one quarter of an hour I saw and knew\n more than if I had been many years together at an university. For I\n saw and knew the being of all things, the Byss and the Abyss, and\n the eternal generation of the holy Trinity, the descent and\n original of the world and of all creatures through the divine\n wisdom. I knew and saw in myself all the three worlds, the external\n and visible world being of a procreation or extern birth from both\n the internal and spiritual worlds; and I saw and knew the whole\n working essence, in the evil and in the good, and the mutual\n original and existence; and likewise how the fruitful bearing womb\n of eternity brought forth. So that I did not only greatly wonder at\n it, but did also exceedingly rejoice, albeit I could very hardly\n apprehend the same in my external man and set it down with the pen.\n For I had a thorough view of the universe as in a chaos, wherein\n all things are couched and wrapt up, but it was impossible for me\n to explicate the same.”\u003c/span\u003e Jacob Behmen\u0027s Theosophic\n Philosophy, etc., by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eEdward Taylor\u003c/span\u003e\u003c/span\u003e, London,\n 1691, pp. 425, 427, abridged. So George Fox: \u003cspan class=\n \"tei tei-q\"\u003e“I was come up to the state of Adam in which he was\n before he fell. The creation was opened to me; and it was showed\n me, how all things had their names given to them, according to\n their nature and virtue. I was at a stand in my mind, whether I\n should practice physic for the good of mankind, seeing the nature\n and virtues of the creatures were so opened to me by the\n Lord.”\u003c/span\u003e Journal, Philadelphia, no date, p. 69. Contemporary\n \u003cspan class=\"tei tei-q\"\u003e“Clairvoyance”\u003c/span\u003e abounds in similar\n revelations. Andrew Jackson Davis\u0027s cosmogonies, for example, or\n certain experiences related in the delectable \u003cspan class=\n \"tei tei-q\"\u003e“Reminiscences and Memories of Henry Thomas\n Butterworth,”\u003c/span\u003e Lebanon, Ohio, 1886.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_254\" name=\"note_254\"\n href=\"#noteref_254\"\u003e254.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eVie, pp. 581, 582.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_255\" name=\"note_255\"\n href=\"#noteref_255\"\u003e255.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eLoc. cit., p. 574.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_256\" name=\"note_256\"\n href=\"#noteref_256\"\u003e256.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSaint Teresa discriminates between\n pain in which the body has a part and pure spiritual pain (Interior\n Castle, 6th Abode, ch. xi.). As for the bodily part in these\n celestial joys, she speaks of it as \u003cspan class=\n \"tei tei-q\"\u003e“penetrating to the marrow of the bones, whilst earthly\n pleasures affect only the surface of the senses. I think,”\u003c/span\u003e\n she adds, \u003cspan class=\"tei tei-q\"\u003e“that this is a just description,\n and I cannot make it better.”\u003c/span\u003e Ibid., 5th Abode, ch. i.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_257\" name=\"note_257\"\n href=\"#noteref_257\"\u003e257.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eVie, p. 198.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_258\" name=\"note_258\"\n href=\"#noteref_258\"\u003e258.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eŒuvres, ii. 320.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_259\" name=\"note_259\"\n href=\"#noteref_259\"\u003e259.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg021\" class=\n \"tei tei-ref\"\u003e21\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_260\" name=\"note_260\"\n href=\"#noteref_260\"\u003e260.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eVie, pp. 229, 200, 231-233, 243.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_261\" name=\"note_261\"\n href=\"#noteref_261\"\u003e261.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eMüller\u0027s\u003c/span\u003e\u003c/span\u003e translation, part\n ii. p. 180.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_262\" name=\"note_262\"\n href=\"#noteref_262\"\u003e262.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eT. Davidson\u0027s\u003c/span\u003e\u003c/span\u003e translation,\n in Journal of Speculative Philosophy, 1893, vol. xxii. p. 399.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_263\" name=\"note_263\"\n href=\"#noteref_263\"\u003e263.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“Deus propter\n excellentiam non immerito Nihil vocatur.”\u003c/span\u003e Scotus Erigena,\n quoted by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAndrew Seth\u003c/span\u003e\u003c/span\u003e: Two Lectures\n on Theism, New York, 1897, p. 55.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_264\" name=\"note_264\"\n href=\"#noteref_264\"\u003e264.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJ. Royce\u003c/span\u003e\u003c/span\u003e: Studies in Good\n and Evil, p. 282.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_265\" name=\"note_265\"\n href=\"#noteref_265\"\u003e265.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eJacob Behmen\u0027s Dialogues on the\n Supersensual Life, translated by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eBernard\n Holland\u003c/span\u003e\u003c/span\u003e, London, 1901, p. 48.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_266\" name=\"note_266\"\n href=\"#noteref_266\"\u003e266.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCherubinischer Wandersmann, Strophe\n 25.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_267\" name=\"note_267\"\n href=\"#noteref_267\"\u003e267.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., pp. 42, 74, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_268\" name=\"note_268\"\n href=\"#noteref_268\"\u003e268.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFrom a French\n book I take this mystical expression of happiness in God\u0027s\n indwelling presence:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Jesus has come to take up his abode in my heart. It\n is not so much a habitation, an association, as a sort of fusion.\n Oh, new and blessed life! life which becomes each day more\n luminous…. The wall before me, dark a few moments since, is\n splendid at this hour because the sun shines on it. Wherever its\n rays fall they light up a conflagration of glory; the smallest\n speck of glass sparkles, each grain of sand emits fire; even so\n there is a royal song of triumph in my heart because the Lord is\n there. My days succeed each other; yesterday a blue sky; to-day a\n clouded sun; a night filled with strange dreams; but as soon as\n the eyes open, and I regain consciousness and seem to begin life\n again, it is always the same figure before me, always the same\n presence filling my heart…. Formerly the day was dulled by the\n absence of the Lord. I used to wake invaded by all sorts of sad\n impressions, and I did not find him on my path. To-day he is with\n me; and the light cloudiness which covers things is not an\n obstacle to my communion with him. I feel the pressure of his\n hand, I feel something else which fills me with a serene joy;\n shall I dare to speak it out? Yes, for it is the true expression\n of what I experience. The Holy Spirit is not merely making me a\n visit; it is no mere dazzling apparition which may from one\n moment to another spread its wings and leave me in my night, it\n is a permanent habitation. He can depart only if he takes me with\n him. More than that; he is not other than myself: he is one with\n me. It is not a juxtaposition, it is a penetration, a profound\n modification of my nature, a new manner of my being.”\u003c/span\u003e\n Quoted from the MS. \u003cspan class=\"tei tei-q\"\u003e“of an old\n man”\u003c/span\u003e by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eWilfred Monod\u003c/span\u003e\u003c/span\u003e: Il Vit:\n six méditations sur le mystère chrétien, pp. 280-283.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_269\" name=\"note_269\"\n href=\"#noteref_269\"\u003e269.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eM.\n Maeterlinck\u003c/span\u003e\u003c/span\u003e: L\u0027Ornement des Noces spirituelles de\n Ruysbroeck, Bruxelles, 1891, Introduction, p. xix.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_270\" name=\"note_270\"\n href=\"#noteref_270\"\u003e270.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eUpanishads, \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eM.\n Müller\u0027s\u003c/span\u003e\u003c/span\u003e translation, ii. 17, 334.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_271\" name=\"note_271\"\n href=\"#noteref_271\"\u003e271.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSchmölders\u003c/span\u003e\u003c/span\u003e: Op. cit., p.\n 210.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_272\" name=\"note_272\"\n href=\"#noteref_272\"\u003e272.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eEnneads, \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBouillier\u0027s\u003c/span\u003e\u003c/span\u003e translation,\n Paris, 1861, iii. 561. Compare pp. 473-477, and vol. i. p. 27.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_273\" name=\"note_273\"\n href=\"#noteref_273\"\u003e273.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAutobiography, pp. 309, 310.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_274\" name=\"note_274\"\n href=\"#noteref_274\"\u003e274.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., Strophe 10.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_275\" name=\"note_275\"\n href=\"#noteref_275\"\u003e275.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. P. Blavatsky\u003c/span\u003e\u003c/span\u003e: The Voice\n of the Silence.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_276\" name=\"note_276\"\n href=\"#noteref_276\"\u003e276.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eSwinburne\u003c/span\u003e\u003c/span\u003e: On the Verge,\n in \u003cspan class=\"tei tei-q\"\u003e“A Midsummer Vacation.”\u003c/span\u003e\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_277\" name=\"note_277\"\n href=\"#noteref_277\"\u003e277.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare the extracts from Dr. Bucke,\n quoted on pp. \u003ca href=\"#Pg398\" class=\"tei tei-ref\"\u003e398\u003c/a\u003e,\n \u003ca href=\"#Pg399\" class=\"tei tei-ref\"\u003e399\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_278\" name=\"note_278\"\n href=\"#noteref_278\"\u003e278.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAs serious an attempt as I know to\n mediate between the mystical region and the discursive life is\n contained in an article on Aristotle\u0027s Unmoved Mover, by\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eF.\n C. S. Schiller\u003c/span\u003e\u003c/span\u003e, in Mind, vol. ix., 1900.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_279\" name=\"note_279\"\n href=\"#noteref_279\"\u003e279.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eI abstract from weaker states, and\n from those cases of which the books are full, where the director\n (but usually not the subject) remains in doubt whether the\n experience may not have proceeded from the demon.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_280\" name=\"note_280\"\n href=\"#noteref_280\"\u003e280.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eExample: Mr. John Nelson writes of his\n imprisonment for preaching Methodism: \u003cspan class=\"tei tei-q\"\u003e“My\n soul was as a watered garden, and I could sing praises to God all\n day long; for he turned my captivity into joy, and gave me to rest\n as well on the boards, as if I had been on a bed of down. Now could\n I say, \u003cspan class=\"tei tei-q\"\u003e‘God\u0027s service is perfect\n freedom,’\u003c/span\u003e and I was carried out much in prayer that my\n enemies might drink of the same river of peace which my God gave so\n largely to me.”\u003c/span\u003e Journal, London, no date, p. 172.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_281\" name=\"note_281\"\n href=\"#noteref_281\"\u003e281.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRuysbroeck\u003c/span\u003e\u003c/span\u003e, in the work\n which Maeterlinck has translated, has a chapter against the\n antinomianism of disciples. \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eH. Delacroix\u0027s\u003c/span\u003e\u003c/span\u003e book (Essai\n sur le mysticisme spéculatif en Allemagne au XIVme Siècle, Paris,\n 1900) is full of antinomian material. Compare also \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eA.\n Jundt\u003c/span\u003e\u003c/span\u003e: Les Amis de Dieu au XIVme Siècle, Thèse de\n Strasbourg, 1879.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_282\" name=\"note_282\"\n href=\"#noteref_282\"\u003e282.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003ePaul\n Rousselot\u003c/span\u003e\u003c/span\u003e: Les Mystiques Espagnols, Paris, 1869, ch.\n xii.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_283\" name=\"note_283\"\n href=\"#noteref_283\"\u003e283.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSee \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCarpenter\u0027s\u003c/span\u003e\u003c/span\u003e Towards\n Democracy, especially the latter parts, and \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJefferies\u0027s\u003c/span\u003e\u003c/span\u003e wonderful and\n splendid mystic rhapsody, The Story of my Heart.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_284\" name=\"note_284\"\n href=\"#noteref_284\"\u003e284.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn chapter i. of book ii. of his work\n Degeneration, \u003cspan class=\"tei tei-q\"\u003e“\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eMax\n Nordau\u003c/span\u003e\u003c/span\u003e”\u003c/span\u003e seeks to undermine all mysticism by\n exposing the weakness of the lower kinds. Mysticism for him means\n any sudden perception of hidden significance in things. He explains\n such perception by the abundant uncompleted associations which\n experiences may arouse in a degenerate brain. These give to him who\n has the experience a vague and vast sense of its leading further,\n yet they awaken no definite or useful consequent in his thought.\n The explanation is a plausible one for certain sorts of feeling of\n significance; and other alienists (\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eWernicke\u003c/span\u003e\u003c/span\u003e, for example, in\n his Grundriss der Psychiatrie, Theil ii., Leipzig, 1896) have\n explained \u003cspan class=\"tei tei-q\"\u003e“paranoiac”\u003c/span\u003e conditions by\n a laming of the association-organ. But the higher mystical flights,\n with their positiveness and abruptness, are surely products of no\n such merely negative condition. It seems far more reasonable to\n ascribe them to inroads from the subconscious life, of the cerebral\n activity correlative to which we as yet know nothing.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_285\" name=\"note_285\"\n href=\"#noteref_285\"\u003e285.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThey sometimes add subjective\n \u003cspan lang=\"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eaudita et visa\u003c/span\u003e\u003c/span\u003e to the facts, but\n as these are usually interpreted as transmundane, they oblige no\n alteration in the facts of sense.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_286\" name=\"note_286\"\n href=\"#noteref_286\"\u003e286.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare Professor \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eW.\n Wallace\u0027s\u003c/span\u003e\u003c/span\u003e Gifford Lectures, in Lectures and Essays,\n Oxford, 1898, pp. 17 ff.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_287\" name=\"note_287\"\n href=\"#noteref_287\"\u003e287.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., p. 174, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_288\" name=\"note_288\"\n href=\"#noteref_288\"\u003e288.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIbid., p. 186, abridged and\n italicized.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_289\" name=\"note_289\"\n href=\"#noteref_289\"\u003e289.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eDiscourse II. § 7.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_290\" name=\"note_290\"\n href=\"#noteref_290\"\u003e290.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAs regards the secondary character of\n intellectual constructions, and the primacy of feeling and instinct\n in founding religious beliefs, see the striking work of\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eH.\n Fielding\u003c/span\u003e\u003c/span\u003e, The Hearts of Men, London, 1902, which came\n into my hands after my text was written. \u003cspan class=\n \"tei tei-q\"\u003e“Creeds,”\u003c/span\u003e says the author, \u003cspan class=\n \"tei tei-q\"\u003e“are the grammar of religion, they are to religion what\n grammar is to speech. Words are the expression of our wants;\n grammar is the theory formed afterwards. Speech never proceeded\n from grammar, but the reverse. As speech progresses and changes\n from unknown causes, grammar must follow”\u003c/span\u003e (p. 313). The\n whole book, which keeps unusually close to concrete facts, is\n little more than an amplification of this text.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_291\" name=\"note_291\"\n href=\"#noteref_291\"\u003e291.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFor convenience\u0027 sake, I follow the\n order of \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eA. Stöckl\u0027s\u003c/span\u003e\u003c/span\u003e Lehrbuch der\n Philosophie, 5te Auflage, Mainz, 1881, Band ii. \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eB.\n Boedder\u0027s\u003c/span\u003e\u003c/span\u003e Natural Theology, London, 1891, is a handy\n English Catholic Manual; but an almost identical doctrine is given\n by such Protestant theologians as \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eC.\n Hodge\u003c/span\u003e\u003c/span\u003e: Systematic Theology, New York, 1873, or\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eA.\n H. Strong\u003c/span\u003e\u003c/span\u003e: Systematic Theology, 5th edition, New\n York, 1896.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_292\" name=\"note_292\"\n href=\"#noteref_292\"\u003e292.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIt must not be\n forgotten that any form of \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003edis\u003c/span\u003e\u003c/em\u003eorder in the world might, by\n the design argument, suggest a God for just that kind of\n disorder. The truth is that any state of things whatever that can\n be named is logically susceptible of teleological interpretation.\n The ruins of the earthquake at Lisbon, for example: the whole of\n past history had to be planned exactly as it was to bring about\n in the fullness of time just that particular arrangement of\n débris of masonry, furniture, and once living bodies. No other\n train of causes would have been sufficient. And so of any other\n arrangement, bad or good, which might as a matter of fact be\n found resulting anywhere from previous conditions. To avoid such\n pessimistic consequences and save its beneficent designer, the\n design argument accordingly invokes two other principles,\n restrictive in their operation. The first is physical: Nature\u0027s\n forces tend of their own accord only to disorder and destruction,\n to heaps of ruins, not to architecture. This principle, though\n plausible at first sight, seems, in the light of recent biology,\n to be more and more improbable. The second principle is one of\n anthropomorphic interpretation. No arrangement that for\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eus\u003c/span\u003e\u003c/em\u003e is \u003cspan class=\n \"tei tei-q\"\u003e“disorderly”\u003c/span\u003e can possibly have been an object\n of design at all. This principle is of course a mere assumption\n in the interests of anthropomorphic Theism.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen one views\n the world with no definite theological bias one way or the other,\n one sees that order and disorder, as we now recognize them, are\n purely human inventions. We are interested in certain types of\n arrangement, useful, æsthetic, or moral,—so interested that\n whenever we find them realized, the fact emphatically rivets our\n attention. The result is that we work over the contents of the\n world selectively. It is overflowing with disorderly arrangements\n from our point of view, but order is the only thing we care for\n and look at, and by choosing, one can always find some sort of\n orderly arrangement in the midst of any chaos. If I should throw\n down a thousand beans at random upon a table, I could doubtless,\n by eliminating a sufficient number of them, leave the rest in\n almost any geometrical pattern you might propose to me, and you\n might then say that that pattern was the thing prefigured\n beforehand, and that the other beans were mere irrelevance and\n packing material. Our dealings with Nature are just like this.\n She is a vast \u003cspan class=\"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eplenum\u003c/span\u003e\u003c/span\u003e in which our attention\n draws capricious lines in innumerable directions. We count and\n name whatever lies upon the special lines we trace, whilst the\n other things and the untraced lines are neither named nor\n counted. There are in reality infinitely more things \u0027unadapted\u0027\n to each other in this world than there are things \u0027adapted\u0027;\n infinitely more things with irregular relations than with regular\n relations between them. But we look for the regular kind of thing\n exclusively, and ingeniously discover and preserve it in our\n memory. It accumulates with other regular kinds, until the\n collection of them fills our encyclopædias. Yet all the while\n between and around them lies an infinite anonymous chaos of\n objects that no one ever thought of together, of relations that\n never yet attracted our attention.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe facts of\n order from which the physico-theological argument starts are thus\n easily susceptible of interpretation as arbitrary human products.\n So long as this is the case, although of course no argument\n against God follows, it follows that the argument for him will\n fail to constitute a knock-down proof of his existence. It will\n be convincing only to those who on other grounds believe in him\n already.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_293\" name=\"note_293\"\n href=\"#noteref_293\"\u003e293.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFor the scholastics the \u003cspan lang=\n \"la\" class=\"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efacultas appetendi\u003c/span\u003e\u003c/span\u003e embraces\n feeling, desire, and will.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_294\" name=\"note_294\"\n href=\"#noteref_294\"\u003e294.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., Discourse III. § 7.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_295\" name=\"note_295\"\n href=\"#noteref_295\"\u003e295.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn an article, How to make our Ideas\n Clear, in the Popular Science Monthly for January, 1878, vol. xii.\n p. 286.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_296\" name=\"note_296\"\n href=\"#noteref_296\"\u003e296.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003ePragmatically, the most important\n attribute of God is his punitive justice. But who, in the present\n state of theological opinion on that point, will dare maintain that\n hell fire or its equivalent in some shape is rendered certain by\n pure logic? Theology herself has largely based this doctrine upon\n revelation; and, in discussing it, has tended more and more to\n substitute conventional ideas of criminal law for a priori\n principles of reason. But the very notion that this glorious\n universe, with planets and winds, and laughing sky and ocean,\n should have been conceived and had its beams and rafters laid in\n technicalities of criminality, is incredible to our modern\n imagination. It weakens a religion to hear it argued upon such a\n basis.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_297\" name=\"note_297\"\n href=\"#noteref_297\"\u003e297.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eJohn Caird: An Introduction to the\n Philosophy of Religion, London and New York, 1880, pp. 243-250, and\n 291-299, much abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_298\" name=\"note_298\"\n href=\"#noteref_298\"\u003e298.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eA. C.\n Fraser\u003c/span\u003e\u003c/span\u003e: Philosophy of Theism, second edition,\n Edinburgh and London, 1899, especially part ii. chaps. vii. and\n viii.; \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eA. Seth\u003c/span\u003e\u003c/span\u003e [\u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003ePringle-Pattison\u003c/span\u003e\u003c/span\u003e]:\n Hegelianism and Personality, Ibid., 1890, passim.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe most\n persuasive arguments in favor of a concrete individual Soul of\n the world, with which I am acquainted, are those of my colleague,\n Josiah Royce, in his Religious Aspect of Philosophy, Boston,\n 1885; in his Conception of God, New York and London, 1897; and\n lately in his Aberdeen Gifford Lectures, The World and the\n Individual, 2 vols., New York and London, 1901-02. I doubtless\n seem to some of my readers to evade the philosophic duty which my\n thesis in this lecture imposes on me, by not even attempting to\n meet Professor Royce\u0027s arguments articulately. I admit the\n momentary evasion. In the present lectures, which are cast\n throughout in a popular mould, there seemed no room for subtle\n metaphysical discussion, and for tactical purposes it was\n sufficient, the contention of philosophy being what it is\n (namely, that religion can be transformed into a universally\n convincing science), to point to the fact that no religious\n philosophy has actually convinced the mass of thinkers. Meanwhile\n let me say that I hope that the present volume may be followed by\n another, if I am spared to write it, in which not only Professor\n Royce\u0027s arguments, but others for monistic absolutism shall be\n considered with all the technical fullness which their great\n importance calls for. At present I resign myself to lying passive\n under the reproach of superficiality.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_299\" name=\"note_299\"\n href=\"#noteref_299\"\u003e299.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIdea of a University, Discourse III. §\n 7.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_300\" name=\"note_300\"\n href=\"#noteref_300\"\u003e300.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eNewman\u0027s imagination so innately\n craved an ecclesiastical system that he can write: \u003cspan class=\n \"tei tei-q\"\u003e“From the age of fifteen, dogma has been the\n fundamental principle of my religion: I know no other religion; I\n cannot enter into the idea of any other sort of religion.”\u003c/span\u003e\n And again, speaking of himself about the age of thirty, he writes:\n \u003cspan class=\"tei tei-q\"\u003e“I loved to act as feeling myself in my\n Bishop\u0027s sight, as if it were the sight of God.”\u003c/span\u003e Apologia,\n 1897, pp. 48, 50.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_301\" name=\"note_301\"\n href=\"#noteref_301\"\u003e301.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe intellectual difference is quite\n on a par in practical importance with the analogous difference in\n character. We saw, under the head of Saintliness, how some\n characters resent confusion and must live in purity, consistency,\n simplicity (above, p. \u003ca href=\"#Pg280\" class=\"tei tei-ref\"\u003e280\u003c/a\u003e\n ff.). For others, on the contrary, superabundance, over-pressure,\n stimulation, lots of superficial relations, are indispensable.\n There are men who would suffer a very syncope if you should pay all\n their debts, bring it about that their engagements had been kept,\n their letters answered, their perplexities relieved, and their\n duties fulfilled, down to one which lay on a clean table under\n their eyes with nothing to interfere with its immediate\n performance. A day stripped so staringly bare would be for them\n appalling. So with ease, elegance, tributes of affection, social\n recognitions—some of us require amounts of these things which to\n others would appear a mass of lying and sophistication.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_302\" name=\"note_302\"\n href=\"#noteref_302\"\u003e302.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIn Newman\u0027s Lectures on Justification,\n Lecture VIII. § 6, there is a splendid passage expressive of this\n æsthetic way of feeling the Christian scheme. It is unfortunately\n too long to quote.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_303\" name=\"note_303\"\n href=\"#noteref_303\"\u003e303.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare the informality of\n Protestantism, where the \u003cspan class=\"tei tei-q\"\u003e“meek lover of the\n good,”\u003c/span\u003e alone with his God, visits the sick, etc., for their\n own sakes, with the elaborate \u003cspan class=\n \"tei tei-q\"\u003e“business”\u003c/span\u003e that goes on in Catholic devotion,\n and carries with it the social excitement of all more complex\n businesses. An essentially worldly-minded Catholic woman can become\n a visitor of the sick on purely coquettish principles, with her\n confessor and director, her \u003cspan class=\"tei tei-q\"\u003e“merit”\u003c/span\u003e\n storing up, her patron saints, her privileged relation to the\n Almighty, drawing his attention as a professional \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003edévote\u003c/span\u003e\u003c/span\u003e, her definite\n \u003cspan class=\"tei tei-q\"\u003e“exercises,”\u003c/span\u003e and her definitely\n recognized social \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003epose\u003c/span\u003e\u003c/em\u003e in the organization.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_304\" name=\"note_304\"\n href=\"#noteref_304\"\u003e304.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg362\" class=\n \"tei tei-ref\"\u003e362\u003c/a\u003e ff.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_305\" name=\"note_305\"\n href=\"#noteref_305\"\u003e305.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eA fuller discussion of confession is\n contained in the excellent work by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eFrank\n Granger\u003c/span\u003e\u003c/span\u003e: The Soul of a Christian, London, 1900, ch.\n xii.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_306\" name=\"note_306\"\n href=\"#noteref_306\"\u003e306.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eExample: \u003cspan class=\"tei tei-q\"\u003e“The\n minister at Sudbury, being at the Thursday lecture in Boston, heard\n the officiating clergyman praying for rain. As soon as the service\n was over, he went to the petitioner and said, \u003cspan class=\n \"tei tei-q\"\u003e‘You Boston ministers, as soon as a tulip wilts under\n your windows, go to church and pray for rain, until all Concord and\n Sudbury are under water.’\u003c/span\u003e ”\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eR. W.\n Emerson\u003c/span\u003e\u003c/span\u003e: Lectures and Biographical Sketches, p.\n 363.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_307\" name=\"note_307\"\n href=\"#noteref_307\"\u003e307.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eAuguste Sabatier\u003c/span\u003e\u003c/span\u003e: Esquisse\n d\u0027une Philosophie de la Religion, 2me éd., 1897, pp. 24-26,\n abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_308\" name=\"note_308\"\n href=\"#noteref_308\"\u003e308.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eMy authority for these statistics is\n the little work on Müller, by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eFrederic G. Warne\u003c/span\u003e\u003c/span\u003e, New\n York, 1898.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_309\" name=\"note_309\"\n href=\"#noteref_309\"\u003e309.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe Life of Trust; Being a Narrative\n of the Lord\u0027s Dealings with George Müller, New American edition, N.\n Y., Crowell, pp. 228, 194, 219.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_310\" name=\"note_310\"\n href=\"#noteref_310\"\u003e310.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIbid., p. 126.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_311\" name=\"note_311\"\n href=\"#noteref_311\"\u003e311.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., p. 383, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_312\" name=\"note_312\"\n href=\"#noteref_312\"\u003e312.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eIbid., p. 323.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_313\" name=\"note_313\"\n href=\"#noteref_313\"\u003e313.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI cannot\n resist the temptation of quoting an expression of an even more\n primitive style of religious thought, which I find in Arber\u0027s\n English Garland, vol. vii. p. 440. Robert Lyde, an English\n sailor, along with an English boy, being prisoners on a French\n ship in 1689, set upon the crew, of seven Frenchmen, killed two,\n made the other five prisoners, and brought home the ship. Lyde\n thus describes how in this feat he found his God a very present\n help in time of trouble:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“With the assistance of God I kept my feet when they\n three and one more did strive to throw me down. Feeling the\n Frenchman which hung about my middle hang very heavy, I said to\n the boy, \u003cspan class=\"tei tei-q\"\u003e‘Go round the binnacle, and\n knock down that man that hangeth on my back.’\u003c/span\u003e So the boy\n did strike him one blow on the head which made him fall…. Then\n I looked about for a marlin spike or anything else to strike them\n withal. But seeing nothing, I said, \u003cspan class=\n \"tei tei-q\"\u003e‘\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLord!\u003c/span\u003e\u003c/span\u003e what shall I\n do?’\u003c/span\u003e Then casting up my eye upon my left side, and seeing\n a marlin spike hanging, I jerked my right arm and took hold, and\n struck the point four times about a quarter of an inch deep into\n the skull of that man that had hold of my left arm. [One of the\n Frenchmen then hauled the marlin spike away from him.] But\n through \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGod\u0027s\u003c/span\u003e\u003c/span\u003e wonderful\n providence! it either fell out of his hand, or else he threw it\n down, and at this time the Almighty \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGod\u003c/span\u003e\u003c/span\u003e gave me strength\n enough to take one man in one hand, and throw at the other\u0027s\n head: and looking about again to see anything to strike them\n withal, but seeing nothing, I said, \u003cspan class=\n \"tei tei-q\"\u003e‘\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLord!\u003c/span\u003e\u003c/span\u003e what shall I do\n now?’\u003c/span\u003e And then it pleased \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGod\u003c/span\u003e\u003c/span\u003e to put me in mind of\n my knife in my pocket. And although two of the men had hold of my\n right arm, yet \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGod\u003c/span\u003e\u003c/span\u003e Almighty\n strengthened me so that I put my right hand into my right pocket,\n drew out the knife and sheath, … put it between my legs and\n drew it out, and then cut the man\u0027s throat with it that had his\n back to my breast: and he immediately dropt down, and scarce ever\n stirred after.”\u003c/span\u003e—I have slightly abridged Lyde\u0027s\n narrative.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_314\" name=\"note_314\"\n href=\"#noteref_314\"\u003e314.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAs, for instance, In Answer to Prayer,\n by the \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eBishop of Ripon\u003c/span\u003e\u003c/span\u003e and\n others, London, 1898; Touching Incidents and Remarkable Answers to\n Prayer, Harrisburg, Pa., 1898 (?); \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eH. L.\n Hastings\u003c/span\u003e\u003c/span\u003e: The Guiding Hand, or Providential\n Direction, illustrated by Authentic Instances, Boston, 1898\n (?).\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_315\" name=\"note_315\"\n href=\"#noteref_315\"\u003e315.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eC. Hilty\u003c/span\u003e\u003c/span\u003e: Glück, Dritter\n Theil, 1900, pp. 92 ff.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_316\" name=\"note_316\"\n href=\"#noteref_316\"\u003e316.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“Good\n Heaven!”\u003c/span\u003e says Epictetus, \u003cspan class=\"tei tei-q\"\u003e“any one\n thing in the creation is sufficient to demonstrate a Providence, to\n a humble and grateful mind. The mere possibility of producing milk\n from grass, cheese from milk, and wool from skins; who formed and\n planned it? Ought we not, whether we dig or plough or eat, to sing\n this hymn to God? Great is God, who has supplied us with these\n instruments to till the ground; great is God, who has given us\n hands and instruments of digestion; who has given us to grow\n insensibly and to breathe in sleep. These things we ought forever\n to celebrate…. But because the most of you are blind and\n insensible, there must be some one to fill this station, and lead,\n in behalf of all men, the hymn to God; for what else can I do, a\n lame old man, but sing hymns to God? Were I a nightingale, I would\n act the part of a nightingale; were I a swan, the part of a swan.\n But since I am a reasonable creature, it is my duty to praise God\n … and I call on you to join the same song.”\u003c/span\u003e Works, book i.\n ch. xvi., \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eCarter-Higginson\u003c/span\u003e\u003c/span\u003e\n translation, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_317\" name=\"note_317\"\n href=\"#noteref_317\"\u003e317.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJames Martineau\u003c/span\u003e\u003c/span\u003e: end of\n the sermon \u003cspan class=\"tei tei-q\"\u003e“Help Thou Mine\n Unbelief,”\u003c/span\u003e in Endeavours after a Christian Life, 2d series.\n Compare with this page the extract from Voysey on p. 275, above,\n and those from Pascal and Madame Guyon on p. 286.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_318\" name=\"note_318\"\n href=\"#noteref_318\"\u003e318.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSouvenirs de ma Jeunesse, 1897, p.\n 122.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_319\" name=\"note_319\"\n href=\"#noteref_319\"\u003e319.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., Letter XXX.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_320\" name=\"note_320\"\n href=\"#noteref_320\"\u003e320.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg248\" class=\n \"tei tei-ref\"\u003e248\u003c/a\u003e ff. Compare the withdrawal of expression from\n the world, in Melancholiacs, p. 151.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_321\" name=\"note_321\"\n href=\"#noteref_321\"\u003e321.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, pp. \u003ca href=\"#Pg024\" class=\n \"tei tei-ref\"\u003e24\u003c/a\u003e, \u003ca href=\"#Pg025\" class=\n \"tei tei-ref\"\u003e25\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_322\" name=\"note_322\"\n href=\"#noteref_322\"\u003e322.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eA friend of mine, a first-rate\n psychologist, who is a subject of graphic automatism, tells me that\n the appearance of independent actuation in the movements of his\n arm, when he writes automatically, is so distinct that it obliges\n him to abandon a psychophysical theory which he had previously\n believed in, the theory, namely, that we have no feeling of the\n discharge downwards of our voluntary motor-centres. We must\n normally have such a feeling, he thinks, or the \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003esense of an\n absence\u003c/span\u003e\u003c/em\u003e would not be so striking as it is in these\n experiences. Graphic automatism of a fully developed kind is rare\n in religious history, so far as my knowledge goes. Such statements\n as Antonia Bourignon\u0027s, that \u003cspan class=\"tei tei-q\"\u003e“I do nothing\n but lend my hand and spirit to another power than mine,”\u003c/span\u003e is\n shown by the context to indicate inspiration rather than directly\n automatic writing. In some eccentric sects this latter occurs. The\n most striking instance of it is probably the bulky volume called,\n \u0027Oahspe, a new Bible in the Words of Jehovah and his angel\n ambassadors,\u0027 Boston and London, 1891, written and illustrated\n automatically by \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eDr. Newbrough\u003c/span\u003e\u003c/span\u003e of New York,\n whom I understand to be now, or to have been lately, at the head of\n the spiritistic community of Shalam in New Mexico. The latest\n automatically written book which has come under my notice is\n \u003cspan class=\"tei tei-q\"\u003e“Zertoulem\u0027s Wisdom of the Ages,”\u003c/span\u003e by\n \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eGeorge A. Fuller\u003c/span\u003e\u003c/span\u003e, Boston,\n 1901.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_323\" name=\"note_323\"\n href=\"#noteref_323\"\u003e323.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eW. Sanday\u003c/span\u003e\u003c/span\u003e: The Oracles of\n God, London, 1892, pp. 49-56, abridged.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_324\" name=\"note_324\"\n href=\"#noteref_324\"\u003e324.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eOp. cit., p. 91. This author also\n cites Moses\u0027s and Isaiah\u0027s commissions, as given in Exodus, chaps.\n iii. and iv., and Isaiah, chap. vi.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_325\" name=\"note_325\"\n href=\"#noteref_325\"\u003e325.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eQuoted by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eAugustus\n Clissold\u003c/span\u003e\u003c/span\u003e: The Prophetic Spirit in Genius and Madness,\n 1870, p. 67. Mr. Clissold is a Swedenborgian. Swedenborg\u0027s case is\n of course the palmary one of \u003cspan lang=\"la\" class=\n \"tei tei-foreign\" xml:lang=\"la\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eaudita et visa\u003c/span\u003e\u003c/span\u003e, serving as a\n basis of religious revelation.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_326\" name=\"note_326\"\n href=\"#noteref_326\"\u003e326.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eNöldeke\u003c/span\u003e\u003c/span\u003e, Geschichte des\n Qorâns, 1860, p. 16. Compare the fuller account in Sir \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eWilliam\n Muir\u0027s\u003c/span\u003e\u003c/span\u003e Life of Mahomet, 3d ed., 1894, ch. iii.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_327\" name=\"note_327\"\n href=\"#noteref_327\"\u003e327.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe Mormon\n theocracy has always been governed by direct revelations accorded\n to the President of the Church and its Apostles. From an obliging\n letter written to me in 1899 by an eminent Mormon, I quote the\n following extract:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“It may be very interesting for you to know that the\n President [Mr. Snow] of the Mormon Church claims to have had a\n number of revelations very recently from heaven. To explain fully\n what these revelations are, it is necessary to know that we, as a\n people, believe that the Church of Jesus Christ has again been\n established through messengers sent from heaven. This Church has\n at its head a prophet, seer, and revelator, who gives to man\n God\u0027s holy will. Revelation is the means through which the will\n of God is declared directly and in fullness to man. These\n revelations are got through dreams of sleep or in waking visions\n of the mind, by voices without visional appearance, or by actual\n manifestations of the Holy Presence before the eye. We believe\n that God has come in person and spoken to our prophet and\n revelator.”\u003c/span\u003e\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_328\" name=\"note_328\"\n href=\"#noteref_328\"\u003e328.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFor example, on pages \u003ca href=\"#Pg135\"\n class=\"tei tei-ref\"\u003e135\u003c/a\u003e, \u003ca href=\"#Pg163\" class=\n \"tei tei-ref\"\u003e163\u003c/a\u003e, \u003ca href=\"#Pg333\" class=\n \"tei tei-ref\"\u003e333\u003c/a\u003e, above.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_329\" name=\"note_329\"\n href=\"#noteref_329\"\u003e329.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eFrom this point of view, the contrasts\n between the healthy and the morbid mind, and between the once-born\n and the twice-born types, of which I spoke in earlier lectures (see\n pp. \u003ca href=\"#Pg162\" class=\"tei tei-ref\"\u003e162-167\u003c/a\u003e), cease to be\n the radical antagonisms which many think them. The twice-born look\n down upon the rectilinear consciousness of life of the once-born as\n being \u003cspan class=\"tei tei-q\"\u003e“mere morality,”\u003c/span\u003e and not\n properly religion. \u003cspan class=\"tei tei-q\"\u003e“Dr. Channing,”\u003c/span\u003e\n an orthodox minister is reported to have said, \u003cspan class=\n \"tei tei-q\"\u003e“is excluded from the highest form of religious life by\n the extraordinary rectitude of his character.”\u003c/span\u003e It is indeed\n true that the outlook upon life of the twice-born—holding as it\n does more of the element of evil in solution—is the wider and\n completer. The \u003cspan class=\"tei tei-q\"\u003e“heroic”\u003c/span\u003e or\n \u003cspan class=\"tei tei-q\"\u003e“solemn”\u003c/span\u003e way in which life comes to\n them is a \u003cspan class=\"tei tei-q\"\u003e“higher synthesis”\u003c/span\u003e into\n which healthy-mindedness and morbidness both enter and combine.\n Evil is not evaded, but sublated in the higher religious cheer of\n these persons (see pp. \u003ca href=\"#Pg047\" class=\n \"tei tei-ref\"\u003e47-52\u003c/a\u003e, \u003ca href=\"#Pg362\" class=\n \"tei tei-ref\"\u003e362-365\u003c/a\u003e). But the final consciousness which each\n type reaches of union with the divine has the same practical\n significance for the individual; and individuals may well be\n allowed to get to it by the channels which lie most open to their\n several temperaments. In the cases which were quoted in Lecture IV,\n of the mind-cure form of healthy-mindedness, we found abundant\n examples of regenerative process. The severity of the crisis in\n this process is a matter of degree. How long one shall continue to\n drink the consciousness of evil, and when one shall begin to\n short-circuit and get rid of it, are also matters of amount and\n degree, so that in many instances it is quite arbitrary whether we\n class the individual as a once-born or a twice-born subject.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_330\" name=\"note_330\"\n href=\"#noteref_330\"\u003e330.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare, e.g., the quotation from\n Renan on p. \u003ca href=\"#Pg037\" class=\"tei tei-ref\"\u003e37\u003c/a\u003e,\n above.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_331\" name=\"note_331\"\n href=\"#noteref_331\"\u003e331.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Prayerful”\u003c/span\u003e taken in the broader sense explained\n above on pp. \u003ca href=\"#Pg463\" class=\"tei tei-ref\"\u003e463\u003c/a\u003e ff.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_332\" name=\"note_332\"\n href=\"#noteref_332\"\u003e332.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eHow was it\n ever conceivable, we ask, that a man like Christian Wolff, in\n whose dry-as-dust head all the learning of the early eighteenth\n century was concentrated, should have preserved such a baby-like\n faith in the personal and human character of Nature as to expound\n her operations as he did in his work on the uses of natural\n things? This, for example, is the account he gives of the sun and\n its utility:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“We see that God has created the sun to keep the\n changeable conditions on the earth in such an order that living\n creatures, men and beasts, may inhabit its surface. Since men are\n the most reasonable of creatures, and able to infer God\u0027s\n invisible being from the contemplation of the world, the sun in\n so far forth contributes to the primary purpose of creation:\n without it the race of man could not be preserved or\n continued…. The sun makes daylight, not only on our earth, but\n also on the other planets; and daylight is of the utmost utility\n to us; for by its means we can commodiously carry on those\n occupations which in the night-time would either be quite\n impossible, or at any rate impossible without our going to the\n expense of artificial light. The beasts of the field can find\n food by day which they would not be able to find at night.\n Moreover we owe it to the sunlight that we are able to see\n everything that is on the earth\u0027s surface, not only near by, but\n also at a distance, and to recognize both near and far things\n according to their species, which again is of manifold use to us\n not only in the business necessary to human life, and when we are\n traveling, but also for the scientific knowledge of Nature, which\n knowledge for the most part depends on observations made with the\n help of sight, and, without the sunshine, would have been\n impossible. If any one would rightly impress on his mind the\n great advantages which he derives from the sun, let him imagine\n himself living through only one month, and see how it would be\n with all his undertakings, if it were not day but night. He would\n then be sufficiently convinced out of his own experience,\n especially if he had much work to carry on in the street or in\n the fields…. From the sun we learn to recognize when it is\n midday, and by knowing this point of time exactly, we can set our\n clocks right, on which account astronomy owes much to the sun….\n By help of the sun one can find the meridian…. But the meridian\n is the basis of our sun-dials, and generally speaking, we should\n have no sun-dials if we had no sun.”\u003c/span\u003e Vernünftige Gedanken\n von den Absichten der natürlichen Dinge, 1782, pp. 74-84.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOr read the\n account of God\u0027s beneficence in the institution of \u003cspan class=\n \"tei tei-q\"\u003e“the great variety throughout the world of men\u0027s\n faces, voices, and handwriting,”\u003c/span\u003e given in Derham\u0027s\n Physico-theology, a book that had much vogue in the eighteenth\n century. \u003cspan class=\"tei tei-q\"\u003e“Had Man\u0027s body,”\u003c/span\u003e says\n Dr. Derham, \u003cspan class=\"tei tei-q\"\u003e“been made according to any\n of the Atheistical Schemes, or any other Method than that of the\n infinite Lord of the World, this wise Variety would never have\n been: but Men\u0027s Faces would have been cast in the same, or not a\n very different Mould, their Organs of Speech would have sounded\n the same or not so great a Variety of Notes; and the same\n Structure of Muscles and Nerves would have given the Hand the\n same Direction in Writing. And in this Case, what Confusion, what\n Disturbance, what Mischiefs would the world eternally have lain\n under! No Security could have been to our persons; no Certainty,\n no Enjoyment of our Possessions; no Justice between Man and Man;\n no Distinction between Good and Bad, between Friends and Foes,\n between Father and Child, Husband and Wife, Male or Female; but\n all would have been turned topsy-turvy, by being exposed to the\n Malice of the Envious and ill-Natured, to the Fraud and Violence\n of Knaves and Robbers, to the Forgeries of the crafty Cheat, to\n the Lusts of the Effeminate and Debauched, and what not! Our\n Courts of Justice can abundantly testify the dire Effects of\n Mistaking Men\u0027s Faces, of counterfeiting their Hands, and forging\n Writings. But now as the infinitely wise Creator and Ruler hath\n ordered the Matter, every man\u0027s Face can distinguish him in the\n Light, and his Voice in the Dark; his Hand-writing can speak for\n him though absent, and be his Witness, and secure his Contracts\n in future Generations. A manifest as well as admirable Indication\n of the divine Superintendence and Management.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eA God so\n careful as to make provision even for the unmistakable signing of\n bank checks and deeds was a deity truly after the heart of\n eighteenth century Anglicanism.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI subjoin,\n omitting the capitals, Derham\u0027s \u003cspan class=\n \"tei tei-q\"\u003e“Vindication of God by the Institution of Hills and\n Valleys,”\u003c/span\u003e and Wolff\u0027s altogether culinary account of the\n institution of Water:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“The uses,”\u003c/span\u003e says Wolff, \u003cspan class=\n \"tei tei-q\"\u003e“which water serves in human life are plain to see\n and need not be described at length. Water is a universal drink\n of man and beasts. Even though men have made themselves drinks\n that are artificial, they could not do this without water. Beer\n is brewed of water and malt, and it is the water in it which\n quenches thirst. Wine is prepared from grapes, which could never\n have grown without the help of water; and the same is true of\n those drinks which in England and other places they produce from\n fruit…. Therefore since God so planned the world that men and\n beasts should live upon it and find there everything required for\n their necessity and convenience, he also made water as one means\n whereby to make the earth into so excellent a dwelling. And this\n is all the more manifest when we consider the advantages which we\n obtain from this same water for the cleaning of our household\n utensils, of our clothing, and of other matters…. When one goes\n into a grinding-mill one sees that the grindstone must always be\n kept wet and then one will get a still greater idea of the use of\n water.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOf the hills\n and valleys, Derham, after praising their beauty, discourses as\n follows: \u003cspan class=\"tei tei-q\"\u003e“Some constitutions are indeed\n of so happy a strength, and so confirmed an health, as to be\n indifferent to almost any place or temperature of the air. But\n then others are so weakly and feeble, as not to be able to bear\n one, but can live comfortably in another place. With some the\n more subtle and finer air of the hills doth best agree, who are\n languishing and dying in the feculent and grosser air of great\n towns, or even the warmer and vaporous air of the valleys and\n waters. But contrariwise, others languish on the hills, and grow\n lusty and strong in the warmer air of the valleys.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“So that this opportunity of shifting our abode from\n the hills to the vales, is an admirable easement, refreshment,\n and great benefit to the valetudinarian, feeble part of mankind;\n affording those an easy and comfortable life, who would otherwise\n live miserably, languish, and pine away.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“To this salutary conformation of the earth we may\n add another great convenience of the hills, and that is affording\n commodious places for habitation, serving (as an eminent author\n wordeth it) as screens to keep off the cold and nipping blasts of\n the northern and easterly winds, and reflecting the benign and\n cherishing sunbeams, and so rendering our habitations both more\n comfortable and more cheerly in winter.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Lastly, it is to the hills that the fountains owe\n their rise and the rivers their conveyance, and consequently\n those vast masses and lofty piles are not, as they are charged,\n such rude and useless excrescences of our ill-formed globe; but\n the admirable tools of nature, contrived and ordered by the\n infinite Creator, to do one of its most useful works. For, was\n the surface of the earth even and level, and the middle parts of\n its islands and continents not mountainous and high as now it is,\n it is most certain there could be no descent for the rivers, no\n conveyance for the waters; but, instead of gliding along those\n gentle declivities which the higher lands now afford them quite\n down to the sea, they would stagnate and perhaps stink, and also\n drown large tracts of land.\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“[Thus] the hills and vales, though to a peevish and\n weary traveler they may seem incommodious and troublesome, yet\n are a noble work of the great Creator, and wisely appointed by\n him for the good of our sublunary world.”\u003c/span\u003e\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_333\" name=\"note_333\"\n href=\"#noteref_333\"\u003e333.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eUntil the\n seventeenth century this mode of thought prevailed. One need only\n recall the dramatic treatment even of mechanical questions by\n Aristotle, as, for example, his explanation of the power of the\n lever to make a small weight raise a larger one. This is due,\n according to Aristotle, to the generally miraculous character of\n the circle and of all circular movement. The circle is both\n convex and concave; it is made by a fixed point and a moving\n line, which contradict each other; and whatever moves in a circle\n moves in opposite directions. Nevertheless, movement in a circle\n is the most \u003cspan class=\"tei tei-q\"\u003e“natural”\u003c/span\u003e movement;\n and the long arm of the lever, moving, as it does, in the larger\n circle, has the greater amount of this natural motion, and\n consequently requires the lesser force. Or recall the explanation\n by Herodotus of the position of the sun in winter: It moves to\n the south because of the cold which drives it into the warm parts\n of the heavens over Libya. Or listen to Saint Augustine\u0027s\n speculations: \u003cspan class=\"tei tei-q\"\u003e“Who gave to chaff such\n power to freeze that it preserves snow buried under it, and such\n power to warm that it ripens green fruit? Who can explain the\n strange properties of fire itself, which blackens all that it\n burns, though itself bright, and which, though of the most\n beautiful colors, discolors almost all that it touches and feeds\n upon, and turns blazing fuel into grimy cinders?… Then what\n wonderful properties do we find in charcoal, which is so brittle\n that a light tap breaks it, and a slight pressure pulverizes it,\n and yet is so strong that no moisture rots it, nor any time\n causes it to decay.”\u003c/span\u003e City of God, book xxi. ch. iv.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eSuch aspects\n of things as these, their naturalness and unnaturalness, the\n sympathies and antipathies of their superficial qualities, their\n eccentricities, their brightness and strength and\n destructiveness, were inevitably the ways in which they\n originally fastened our attention.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIf you open\n early medical books, you will find sympathetic magic invoked on\n every page. Take, for example, the famous vulnerary ointment\n attributed to Paracelsus. For this there were a variety of\n receipts, including usually human fat, the fat of either a bull,\n a wild boar, or a bear; powdered earthworms, the \u003cspan class=\n \"tei tei-foreign\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eusnia\u003c/span\u003e\u003c/span\u003e, or mossy growth on the\n weathered skull of a hanged criminal, and other materials equally\n unpleasant—the whole prepared under the planet Venus if possible,\n but never under Mars or Saturn. Then, if a splinter of wood,\n dipped in the patient\u0027s blood, or the bloodstained weapon that\n wounded him, be immersed in this ointment, the wound itself being\n tightly bound up, the latter infallibly gets well,—I quote now\n Van Helmont\u0027s account,—for the blood on the weapon or splinter,\n containing in it the spirit of the wounded man, is roused to\n active excitement by the contact of the ointment, whence there\n results to it a full commission or power to cure its\n cousin-german, the blood in the patient\u0027s body. This it does by\n sucking out the dolorous and exotic impression from the wounded\n part. But to do this it has to implore the aid of the bull\u0027s fat,\n and other portions of the unguent. The reason why bull\u0027s fat is\n so powerful is that the bull at the time of slaughter is full of\n secret reluctancy and vindictive murmurs, and therefore dies with\n a higher flame of revenge about him than any other animal. And\n thus we have made it out, says this author, that the admirable\n efficacy of the ointment ought to be imputed, not to any\n auxiliary concurrence of Satan, but simply to the energy of the\n \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eposthumous character of Revenge\u003c/span\u003e\u003c/em\u003e\n remaining firmly impressed upon the blood and concreted fat in\n the unguent. \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eJ. B. Van Helmont\u003c/span\u003e\u003c/span\u003e: A\n Ternary of Paradoxes, translated by \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eWalter\n Charleton\u003c/span\u003e\u003c/span\u003e, London, 1650.—I much abridge the\n original in my citations.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThe author\n goes on to prove by the analogy of many other natural facts that\n this sympathetic action between things at a distance is the true\n rationale of the case. \u003cspan class=\"tei tei-q\"\u003e“If,”\u003c/span\u003e he\n says, \u003cspan class=\"tei tei-q\"\u003e“the heart of a horse, slain by a\n witch, taken out of the yet reeking carcase, be impaled upon an\n arrow and roasted, immediately the whole witch becomes tormented\n with the insufferable pains and cruelty of the fire, which could\n by no means happen unless there preceded a conjunction of the\n spirit of the witch with the spirit of the horse. In the reeking\n and yet panting heart, the spirit of the witch is kept captive,\n and the retreat of it prevented by the arrow transfixed.\n Similarly hath not many a murdered carcase at the coroner\u0027s\n inquest suffered a fresh hæmorrhage or cruentation at the\n presence of the assassin?—the blood being, as in a furious fit of\n anger, enraged and agitated by the impress of revenge conceived\n against the murderer, at the instant of the soul\u0027s compulsive\n exile from the body. So, if you have dropsy, gout, or jaundice,\n by including some of your warm blood in the shell and white of an\n egg, which, exposed to a gentle heat, and mixed with a bait of\n flesh, you shall give to a hungry dog or hog, the disease shall\n instantly pass from you into the animal, and leave you entirely.\n And similarly again, if you burn some of the milk either of a cow\n or of a woman, the gland from which it issued will dry up. A\n gentleman at Brussels had his nose mowed off in a combat, but the\n celebrated surgeon Tagliacozzus digged a new nose for him out of\n the skin of the arm of a porter at Bologna. About thirteen months\n after his return to his own country, the engrafted nose grew\n cold, putrefied, and in a few days dropped off, and it was then\n discovered that the porter had expired, near about the same\n punctilio of time. There are still at Brussels eye-witnesses of\n this occurrence,”\u003c/span\u003e says Van Helmont; and adds, \u003cspan class=\n \"tei tei-q\"\u003e“I pray what is there in this of superstition or of\n exalted imagination?”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eModern\n mind-cure literature—the works of Prentice Mulford, for\n example—is full of sympathetic magic.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_334\" name=\"note_334\"\n href=\"#noteref_334\"\u003e334.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare Lotze\u0027s doctrine that the only\n meaning we can attach to the notion of a thing as it is\n \u003cspan class=\"tei tei-q\"\u003e“in itself”\u003c/span\u003e is by conceiving it as\n it is \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003efor\u003c/span\u003e\u003c/em\u003e itself; i.e., as a piece of\n full experience with a private sense of \u003cspan class=\n \"tei tei-q\"\u003e“pinch”\u003c/span\u003e or inner activity of some sort going\n with it.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_335\" name=\"note_335\"\n href=\"#noteref_335\"\u003e335.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eEven the\n errors of fact may possibly turn out not to be as wholesale as\n the scientist assumes. We saw in Lecture IV how the religious\n conception of the universe seems to many mind-curers \u0027verified\u0027\n from day to day by their experience of fact. \u003cspan class=\n \"tei tei-q\"\u003e“Experience of fact”\u003c/span\u003e is a field with so many\n things in it that the sectarian scientist, methodically\n declining, as he does, to recognize such \u003cspan class=\n \"tei tei-q\"\u003e“facts”\u003c/span\u003e as mind-curers and others like them\n experience, otherwise than by such rude heads of classification\n as \u003cspan class=\"tei tei-q\"\u003e“bosh,”\u003c/span\u003e \u003cspan class=\n \"tei tei-q\"\u003e“rot,”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“folly,”\u003c/span\u003e\n certainly leaves out a mass of raw fact which, save for the\n industrious interest of the religious in the more personal\n aspects of reality, would never have succeeded in getting itself\n recorded at all. We know this to be true already in certain\n cases; it may, therefore, be true in others as well. Miraculous\n healings have always been part of the supernaturalist stock in\n trade, and have always been dismissed by the scientist as\n figments of the imagination. But the scientist\u0027s tardy education\n in the facts of hypnotism has recently given him an apperceiving\n mass for phenomena of this order, and he consequently now allows\n that the healings may exist, provided you expressly call them\n effects of \u003cspan class=\"tei tei-q\"\u003e“suggestion.”\u003c/span\u003e Even the\n stigmata of the cross on Saint Francis\u0027s hands and feet may on\n these terms not be a fable. Similarly, the time-honored\n phenomenon of diabolical possession is on the point of being\n admitted by the scientist as a fact, now that he has the name of\n \u003cspan class=\"tei tei-q\"\u003e“hystero-demonopathy”\u003c/span\u003e by which to\n apperceive it. No one can foresee just how far this legitimation\n of occultist phenomena under newly found scientist titles may\n proceed—even \u003cspan class=\"tei tei-q\"\u003e“prophecy,”\u003c/span\u003e even\n \u003cspan class=\"tei tei-q\"\u003e“levitation,”\u003c/span\u003e might creep into the\n pale.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThus the\n divorce between scientist facts and religious facts may not\n necessarily be as eternal as it at first sight seems, nor the\n personalism and romanticism of the world, as they appeared to\n primitive thinking, be matters so irrevocably outgrown. The final\n human opinion may, in short, in some manner now impossible to\n foresee, revert to the more personal style, just as any path of\n progress may follow a spiral rather than a straight line. If this\n were so, the rigorously impersonal view of science might one day\n appear as having been a temporarily useful eccentricity rather\n than the definitively triumphant position which the sectarian\n scientist at present so confidently announces it to be.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_336\" name=\"note_336\"\n href=\"#noteref_336\"\u003e336.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eHume\u0027s criticism has banished\n causation from the world of physical objects, and \u003cspan class=\n \"tei tei-q\"\u003e“Science”\u003c/span\u003e is absolutely satisfied to define\n cause in terms of concomitant change—read Mach, Pearson, Ostwald.\n The \u003cspan class=\"tei tei-q\"\u003e“original”\u003c/span\u003e of the notion of\n causation is in our inner personal experience, and only there can\n causes in the old-fashioned sense be directly observed and\n described.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_337\" name=\"note_337\"\n href=\"#noteref_337\"\u003e337.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eWhen I read in\n a religious paper words like these: \u003cspan class=\n \"tei tei-q\"\u003e“Perhaps the best thing we can say of God is that he\n is \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003ethe\n Inevitable Inference\u003c/span\u003e\u003c/span\u003e,”\u003c/span\u003e I recognize the\n tendency to let religion evaporate in intellectual terms. Would\n martyrs have sung in the flames for a mere inference, however\n inevitable it might be? Original religious men, like Saint\n Francis, Luther, Behmen, have usually been enemies of the\n intellect\u0027s pretension to meddle with religious things. Yet the\n intellect, everywhere invasive, shows everywhere its shallowing\n effect. See how the ancient spirit of Methodism evaporates under\n those wonderfully able rationalistic booklets (which every one\n should read) of a philosopher like Professor Bowne (The Christian\n Revelation, The Christian Life, The Atonement: Cincinnati and New\n York, 1898, 1899, 1900). See the positively expulsive purpose of\n philosophy properly so called:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Religion,”\u003c/span\u003e writes M. Vacherot (La Religion,\n Paris, 1869, pp. 313, 436, et passim), \u003cspan class=\n \"tei tei-q\"\u003e“answers to a transient state or condition, not to a\n permanent determination of human nature, being merely an\n expression of that stage of the human mind which is dominated by\n the imagination…. Christianity has but a single possible final\n heir to its estate, and that is scientific\n philosophy.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eIn a still\n more radical vein, Professor Ribot (Psychologie des Sentiments,\n p. 310) describes the evaporation of religion. He sums it up in a\n single formula—the ever-growing predominance of the rational\n intellectual element, with the gradual fading out of the\n emotional element, this latter tending to enter into the group of\n purely intellectual sentiments. \u003cspan class=\"tei tei-q\"\u003e“Of\n religious sentiment properly so called, nothing survives at last\n save a vague respect for the unknowable \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-style: italic\"\u003ex\u003c/span\u003e\u003c/span\u003e\n which is a last relic of the fear, and a certain attraction\n towards the ideal, which is a relic of the love, that\n characterized the earlier periods of religious growth. To state\n this more simply, \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003ereligion tends to turn into religious\n philosophy\u003c/span\u003e\u003c/em\u003e.—These are psychologically entirely\n different things, the one being a theoretic construction of\n ratiocination, whereas the other is the living work of a group of\n persons, or of a great inspired leader, calling into play the\n entire thinking and feeling organism of man.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eI find the\n same failure to recognize that the stronghold of religion lies in\n individuality in attempts like those of Professor Baldwin (Mental\n Development, Social and Ethical Interpretations, ch. x.) and Mr.\n H. R. Marshall (Instinct and Reason, chaps, viii. to xii.) to\n make it a purely \u003cspan class=\"tei tei-q\"\u003e“conservative social\n force.”\u003c/span\u003e\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_338\" name=\"note_338\"\n href=\"#noteref_338\"\u003e338.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare, for instance, pages \u003ca href=\n \"#Pg203\" class=\"tei tei-ref\"\u003e203\u003c/a\u003e, \u003ca href=\"#Pg219\" class=\n \"tei tei-ref\"\u003e219\u003c/a\u003e, \u003ca href=\"#Pg223\" class=\n \"tei tei-ref\"\u003e223\u003c/a\u003e, \u003ca href=\"#Pg226\" class=\n \"tei tei-ref\"\u003e226\u003c/a\u003e, \u003ca href=\"#Pg249\" class=\"tei tei-ref\"\u003e249\u003c/a\u003e\n to 256, \u003ca href=\"#Pg275\" class=\"tei tei-ref\"\u003e275\u003c/a\u003e to 278.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_339\" name=\"note_339\"\n href=\"#noteref_339\"\u003e339.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAmerican Journal of Psychology, vii.\n 345.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_340\" name=\"note_340\"\n href=\"#noteref_340\"\u003e340.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg184\" class=\n \"tei tei-ref\"\u003e184\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_341\" name=\"note_341\"\n href=\"#noteref_341\"\u003e341.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg145\" class=\n \"tei tei-ref\"\u003e145\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_342\" name=\"note_342\"\n href=\"#noteref_342\"\u003e342.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg400\" class=\n \"tei tei-ref\"\u003e400\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_343\" name=\"note_343\"\n href=\"#noteref_343\"\u003e343.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eExample: Henri\n Perreyve writes to Gratry: \u003cspan class=\"tei tei-q\"\u003e“I do not know\n how to deal with the happiness which you aroused in me this\n morning. It overwhelms me; I want to \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003edo\u003c/span\u003e\u003c/em\u003e\n something, yet I can do nothing and am fit for nothing…. I\n would fain do \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003egreat things\u003c/span\u003e\u003c/em\u003e.”\u003c/span\u003e Again,\n after an inspiring interview, he writes: \u003cspan class=\n \"tei tei-q\"\u003e“I went homewards, intoxicated with joy, hope, and\n strength. I wanted to feed upon my happiness in solitude, far\n from all men. It was late; but, unheeding that, I took a mountain\n path and went on like a madman, looking at the heavens,\n regardless of earth. Suddenly an instinct made me draw hastily\n back—I was on the very edge of a precipice, one step more and I\n must have fallen. I took fright and gave up my nocturnal\n promenade.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eA. Gratry\u003c/span\u003e\u003c/span\u003e: Henri\n Perreyve, London, 1872, pp. 92, 89.\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis primacy,\n in the faith-state, of vague expansive impulse over direction is\n well expressed in Walt Whitman\u0027s lines (Leaves of Grass, 1872, p.\n 190):—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“O to confront night, storms, hunger, ridicule,\n accidents, rebuffs, as the trees and animals do….\u003cbr /\u003e\n Dear Camerado! I confess I have urged you onward with me, and\n still urge you, without the least idea what is our\n destination,\u003cbr /\u003e\n Or whether we shall be victorious, or utterly quell\u0027d and\n defeated.”\u003c/span\u003e\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThis readiness\n for great things, and this sense that the world by its\n importance, wonderfulness, etc., is apt for their production,\n would seem to be the undifferentiated germ of all the higher\n faiths. Trust in our own dreams of ambition, or in our country\u0027s\n expansive destinies, and faith in the providence of God, all have\n their source in that onrush of our sanguine impulses, and in that\n sense of the exceedingness of the possible over the real.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_344\" name=\"note_344\"\n href=\"#noteref_344\"\u003e344.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eLeuba\u003c/span\u003e\u003c/span\u003e: Loc. cit., pp.\n 346-349.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_345\" name=\"note_345\"\n href=\"#noteref_345\"\u003e345.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe Contents of Religious\n Consciousness, in The Monist, xi. 536, July, 1901.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_346\" name=\"note_346\"\n href=\"#noteref_346\"\u003e346.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eLoc. cit., pp. 571, 572, abridged.\n See, also, this writer\u0027s extraordinarily true criticism of the\n notion that religion primarily seeks to solve the intellectual\n mystery of the world. Compare what \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eW.\n Bender\u003c/span\u003e\u003c/span\u003e says (in his Wesen der Religion, Bonn, 1888,\n pp. 85, 38): \u003cspan class=\"tei tei-q\"\u003e“Not the question about God,\n and not the inquiry into the origin and purpose of the world is\n religion, but the question about Man. All religious views of life\n are anthropocentric.”\u003c/span\u003e \u003cspan class=\"tei tei-q\"\u003e“Religion is\n that activity of the human impulse towards self-preservation by\n means of which Man seeks to carry his essential vital purposes\n through against the adverse pressure of the world by raising\n himself freely towards the world\u0027s ordering and governing powers\n when the limits of his own strength are reached.”\u003c/span\u003e The whole\n book is little more than a development of these words.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_347\" name=\"note_347\"\n href=\"#noteref_347\"\u003e347.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eRemember that for some men it arrives\n suddenly, for others gradually, whilst others again practically\n enjoy it all their life.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_348\" name=\"note_348\"\n href=\"#noteref_348\"\u003e348.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe practical difficulties are: 1, to\n \u003cspan class=\"tei tei-q\"\u003e“realize the reality”\u003c/span\u003e of one\u0027s\n higher part; 2, to identify one\u0027s self with it exclusively; and 3,\n to identify it with all the rest of ideal being.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_349\" name=\"note_349\"\n href=\"#noteref_349\"\u003e349.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“When mystical\n activity is at its height, we find consciousness possessed by the\n sense of a being at once \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eexcessive\u003c/span\u003e\u003c/em\u003e and \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eidentical\u003c/span\u003e\u003c/em\u003e with the self: great\n enough to be God; interior enough to be me. The \u003cspan class=\n \"tei tei-q\"\u003e‘objectivity’\u003c/span\u003e of it ought in that case to be\n called \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eexcessivity\u003c/span\u003e\u003c/em\u003e, rather, or\n exceedingness.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eRécéjac\u003c/span\u003e\u003c/span\u003e: Essai sur les\n fondements de la conscience mystique, 1897, p. 46.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_350\" name=\"note_350\"\n href=\"#noteref_350\"\u003e350.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eThe word \u003cspan class=\n \"tei tei-q\"\u003e“truth”\u003c/span\u003e is here taken to mean something\n additional to bare value for life, although the natural propensity\n of man is to believe that whatever has great value for life is\n thereby certified as true.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_351\" name=\"note_351\"\n href=\"#noteref_351\"\u003e351.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eAbove, p. \u003ca href=\"#Pg455\" class=\n \"tei tei-ref\"\u003e455\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_352\" name=\"note_352\"\n href=\"#noteref_352\"\u003e352.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eProceedings of the Society for\n Psychical Research, vol. vii. p. 305. For a full statement of Mr.\n Myers\u0027s views, I may refer to his posthumous work, \u003cspan class=\n \"tei tei-q\"\u003e“Human Personality in the Light of Recent\n Research,”\u003c/span\u003e which is already announced by Messrs. Longmans,\n Green \u0026amp; Co. as being in press. Mr. Myers for the first time\n proposed as a general psychological problem the exploration of the\n subliminal region of consciousness throughout its whole extent, and\n made the first methodical steps in its topography by treating as a\n natural series a mass of subliminal facts hitherto considered only\n as curious isolated facts, and subjecting them to a systematized\n nomenclature. How important this exploration will prove, future\n work upon the path which Myers has opened can alone show. Compare\n my paper: \u003cspan class=\"tei tei-q\"\u003e“Frederic Myers\u0027s Services to\n Psychology,”\u003c/span\u003e in the said Proceedings, part xlii., May,\n 1901.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_353\" name=\"note_353\"\n href=\"#noteref_353\"\u003e353.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare the inventory given above on\n pp. \u003ca href=\"#Pg483\" class=\"tei tei-ref\"\u003e483-4\u003c/a\u003e, and also what\n is said of the subconscious self on pp. \u003ca href=\"#Pg233\" class=\n \"tei tei-ref\"\u003e233-236\u003c/a\u003e, \u003ca href=\"#Pg240\" class=\n \"tei tei-ref\"\u003e240-242\u003c/a\u003e.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_354\" name=\"note_354\"\n href=\"#noteref_354\"\u003e354.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eCompare above, pp. \u003ca href=\"#Pg419\"\n class=\"tei tei-ref\"\u003e419\u003c/a\u003e ff.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_355\" name=\"note_355\"\n href=\"#noteref_355\"\u003e355.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eOne more\n expression of this belief, to increase the reader\u0027s familiarity\n with the notion of it:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“If this room is full of darkness for thousands of\n years, and you come in and begin to weep and wail, \u003cspan class=\n \"tei tei-q\"\u003e‘Oh, the darkness,’\u003c/span\u003e will the darkness vanish?\n Bring the light in, strike a match, and light comes in a moment.\n So what good will it do you to think all your lives, \u003cspan class=\n \"tei tei-q\"\u003e‘Oh, I have done evil, I have made many\n mistakes’\u003c/span\u003e? It requires no ghost to tell us that. Bring in\n the light, and the evil goes in a moment. Strengthen the real\n nature, build up yourselves, the effulgent, the resplendent, the\n ever pure, call that up in every one whom you see. I wish that\n every one of us had come to such a state that even when we see\n the vilest of human beings we can see the God within, and instead\n of condemning, say, \u003cspan class=\"tei tei-q\"\u003e‘Rise, thou effulgent\n One, rise thou who art always pure, rise thou birthless and\n deathless, rise almighty, and manifest your nature.’\u003c/span\u003e …\n This is the highest prayer that the Advaita teaches. This is the\n one prayer: remembering our nature.”\u003c/span\u003e … \u003cspan class=\n \"tei tei-q\"\u003e“Why does man go out to look for a God?… It is your\n own heart beating, and you did not know, you were mistaking it\n for something external. He, nearest of the near, my own self, the\n reality of my own life, my body and my soul.—I am Thee and Thou\n art Me. That is your own nature. Assert it, manifest it. Not to\n become pure, you are pure already. You are not to be perfect, you\n are that already. Every good thought which you think or act upon\n is simply tearing the veil, as it were, and the purity, the\n Infinity, the God behind, manifests itself—the eternal Subject of\n everything, the eternal Witness in this universe, your own Self.\n Knowledge is, as it were, a lower step, a degradation. We are It\n already; how to know It?”\u003c/span\u003e \u003cspan class=\n \"tei tei-hi\"\u003e\u003cspan style=\"font-variant: small-caps\"\u003eSwami\n Vivekananda\u003c/span\u003e\u003c/span\u003e: Addresses, No. XII., Practical\n Vedanta, part iv. pp. 172, 174, London, 1897; and Lectures, The\n Real and the Apparent Man, p. 24, abridged.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_356\" name=\"note_356\"\n href=\"#noteref_356\"\u003e356.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eFor instance,\n here is a case where a person exposed from her birth to Christian\n ideas had to wait till they came to her clad in spiritistic\n formulas before the saving experience set in:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“For myself I can say that spiritualism has saved me.\n It was revealed to me at a critical moment of my life, and\n without it I don\u0027t know what I should have done. It has taught me\n to detach myself from worldly things and to place my hope in\n things to come. Through it I have learned to see in all men, even\n in those most criminal, even in those from whom I have most\n suffered, undeveloped brothers to whom I owed assistance, love,\n and forgiveness. I have learned that I must lose my temper over\n nothing, despise no one, and pray for all. Most of all I have\n learned to pray! And although I have still much to learn in this\n domain, prayer ever brings me more strength, consolation, and\n comfort. I feel more than ever that I have only made a few steps\n on the long road of progress; but I look at its length without\n dismay, for I have confidence that the day will come when all my\n efforts shall be rewarded. So Spiritualism has a great place in\n my life, indeed it holds the first place there.”\u003c/span\u003e Flournoy\n Collection.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_357\" name=\"note_357\"\n href=\"#noteref_357\"\u003e357.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\u003cspan class=\"tei tei-q\"\u003e“The influence\n of the Holy Spirit, exquisitely called the Comforter, is a matter\n of actual experience, as solid a reality as that of\n electro-magnetism.”\u003c/span\u003e \u003cspan class=\"tei tei-hi\"\u003e\u003cspan style=\n \"font-variant: small-caps\"\u003eW. C. Brownell\u003c/span\u003e\u003c/span\u003e, Scribner\u0027s\n Magazine, vol. xxx. p. 112.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_358\" name=\"note_358\"\n href=\"#noteref_358\"\u003e358.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003e\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003eThat the\n transaction of opening ourselves, otherwise called prayer, is a\n perfectly definite one for certain persons, appears abundantly in\n the preceding lectures. I append another concrete example to\n reinforce the impression on the reader\u0027s mind:—\u003c/p\u003e\n\n \u003cp class=\"tei tei-p\" style=\"margin-bottom: 1.00em\"\u003e\u003cspan class=\n \"tei tei-q\"\u003e“Man can learn to transcend these limitations [of\n finite thought] and draw power and wisdom at will…. The divine\n presence is known through experience. The turning to a higher\n plane is a distinct act of consciousness. It is not a vague,\n twilight or semi-conscious experience. It is not an ecstasy; it\n is not a trance. It is not super-consciousness in the Vedantic\n sense. It is not due to self-hypnotization. It is a perfectly\n calm, sane, sound, rational, common-sense shifting of\n consciousness from the phenomena of sense-perception to the\n phenomena of seership, from the thought of self to a\n distinctively higher realm…. For example, if the lower self be\n nervous, anxious, tense, one can in a few moments compel it to be\n calm. This is not done by a word simply. Again I say, it is not\n hypnotism. It is by the exercise of power. One feels the spirit\n of peace as definitely as heat is perceived on a hot summer day.\n The power can be as surely used as the sun\u0027s rays can be focused\n and made to do work, to set fire to wood.”\u003c/span\u003e The Higher Law,\n vol. iv. pp. 4, 6, Boston, August, 1901.\u003c/p\u003e\n \u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_359\" name=\"note_359\"\n href=\"#noteref_359\"\u003e359.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eTranscendentalists are fond of the\n term \u003cspan class=\"tei tei-q\"\u003e“Over-soul,”\u003c/span\u003e but as a rule they\n use it in an intellectualist sense, as meaning only a medium of\n communion. \u003cspan class=\"tei tei-q\"\u003e“God”\u003c/span\u003e is a causal agent\n as well as a medium of communion, and that is the aspect which I\n wish to emphasize.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_360\" name=\"note_360\"\n href=\"#noteref_360\"\u003e360.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eTranscendental idealism, of course,\n insists that its ideal world makes \u003cem class=\n \"tei tei-emph\"\u003e\u003cspan style=\"font-style: italic\"\u003ethis\u003c/span\u003e\u003c/em\u003e\n difference, that facts \u003cem class=\"tei tei-emph\"\u003e\u003cspan style=\n \"font-style: italic\"\u003eexist\u003c/span\u003e\u003c/em\u003e. We owe it to the Absolute\n that we have a world of fact at all. \u003cspan class=\"tei tei-q\"\u003e“A\n world”\u003c/span\u003e of fact!—that exactly is the trouble. An entire world\n is the smallest unit with which the Absolute can work, whereas to\n our finite minds work for the better ought to be done within this\n world, setting in at single points. Our difficulties and our ideals\n are all piecemeal affairs, but the Absolute can do no piecework for\n us; so that all the interests which our poor souls compass raise\n their heads too late. We should have spoken earlier, prayed for\n another world absolutely, before this world was born. It is\n strange, I have heard a friend say, to see this blind corner into\n which Christian thought has worked itself at last, with its God who\n can raise no particular weight whatever, who can help us with no\n private burden, and who is on the side of our enemies as much as he\n is on our own. Odd evolution from the God of David\u0027s psalms!\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_361\" name=\"note_361\"\n href=\"#noteref_361\"\u003e361.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSee my Will to Believe and other\n Essays in Popular Philosophy, 1897, p. 165.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_362\" name=\"note_362\"\n href=\"#noteref_362\"\u003e362.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eSuch a notion is suggested in my\n Ingersoll Lecture On Human Immortality, Boston and London,\n 1899.\u003c/dd\u003e\n\n \u003cdt class=\"tei tei-notelabel\"\u003e\u003ca id=\"note_363\" name=\"note_363\"\n href=\"#noteref_363\"\u003e363.\u003c/a\u003e\u003c/dt\u003e\n\n \u003cdd class=\"tei tei-notetext\"\u003eTertium Quid, 1887, p. 99. See also\n pp. 148, 149.\u003c/dd\u003e\n \u003c/dl\u003e\n \u003c/div\u003e\n \u003chr class=\"doublepage\" /\u003e\n\n \u003cdiv class=\"tei tei-div\" style=\n \"margin-top: 5.00em; margin-bottom: 5.00em\"\u003e\n \u003cdiv id=\"pgfooter\" class=\"tei tei-div\" style=\n \"margin-bottom: 4.00em; margin-top: 4.00em\"\u003e\r\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}