"Now in the matter of intellectual standards, we must bear in mind that it is unfair, where we find narrowness of mind, always to impute it as a vice to the individual for in religious and theological matters, he probably absorbs his narrowness from his generation. Moreover, we must not confound the essentials of saintliness with its accidents, which are the special determination of these passions at any historical moment. In these determinations the saints will usually be loyal to the temporary idols of their tribe." Applying this explanation to the case of "Sojourner Truth," we may realize that the literal conception of Jesus as her guide and shield, was a mental image, inevitable with her, as Jesus was the motive power of her every thought and act. And although at the moment of her Illumination, she realized the "bigness" of God, later, in arranging and recording the phenomenon, in her mental note-book, she tabulated it with all she knew of God--the religious enthusiasm of her work of conversion to the religion of Jesus. Says James, commenting upon the question of conversion in human experience: and this tendency to what seems a narrow and limited viewpoint: "If you open the chapter on 'Association,' of any treatise on Psychology, you will read that a man's ideas, aims and objects form diverse internal groups, and systems, relatively independent of one another. Each 'aim' which he follows awakens a certain specific kind of interested excitement, and gathers a certain group of ideas together in subordination to it as its associates." It is perhaps natural to assume that most instances of the attainment of Illumination, have been inseparable from religious devotion, or at least contemplative mysticism. This view is held almost exclusively by Orientals, and seems to have been shared to a great extent by western commentators upon the subject. A notable example among Occidentals, bearing the religious aspect, and one which is important from the fact that the person detailing his experience, was a man of mental training, is the case of Rev. Charles G. Finney, formerly president of Oberlin College. In his "Memoirs," Dr. Finney describes what Orthodox Christians generally call the "baptism of the Holy Spirit": "I had retired to a back room for prayer," writes Dr. Finney, "and there was no fire or light in the room; nevertheless it appeared to me as if it were perfectly light. As I went in and shut the door after me, it seemed as if I met the Lord Jesus Christ face to face. It did not occur to me then nor did it for some time afterwards, that it was wholly a mental state. "On the contrary, it seemed to me a reality, that he stood before me and I fell down at his feet and poured out my soul to him. I wept aloud like a child and made such confessions as I could with choked utterance.