And may it not be a much harder task to create honesty, purity, unselfishness in a brain whose very conformation must keep the spirit that thinks through it nearly on the level of the brute? The question is of the highest psychological interest; the answer, though as yet rudimentary, is unexpectedly encouraging. The examples given in Appendix V. B show that if the subject is hypnotisable, and if hypnotic suggestion be applied with sufficient persistency and skill, no depth of previous baseness and foulness need prevent the man or woman whom we charge with "moral insanity," or stamp as a "criminal-born," from rising into a state where he or she can work steadily, and render services useful to the community.[90] I purposely limit my assertion to these words. We must still work within the bounds of natural capacity. Just as we cannot improvise a genius, we cannot improvise a saint. But what experience seems to show is that we can _select_ from the lowest and poorest range of feelings and faculties enough of sound feeling, enough of helpful faculty, to keep the man in a position of moral stability, and capable of falling in with the common labours of his kind. And here we approach a point of much interest. Hypnotic suggestion or self-suggestion is not an agency which stands wholly alone. It melts into the suasion of ordinary life. Ministers of religion as well as physicians have always wielded with authority the suasive power. From the crude animistic dances and ceremonies of the savage up to the "missions" and "revivals" in English and American churches and chapels, we find sudden and exciting impressions on mind and sense called into play for the purpose of producing religious and moral change.[91] Among the lower races especially these exciting reunions often involve both hysterical and hypnotic phenomena. There are sometimes convulsive accesses and there is sometimes the milder phenomenon of a deep restorative sleep. The influence exerted upon the convert is intermediate between hypnotic artifice, dependent on trance-states for access to subliminal plasticity, and ordinary moral suasion, addressed primarily to ordinary waking reason. Let us pause here to consider the point which we have already reached. We began by defining hypnotism as the empirical development of the sleeping phase of man's personality. In that sleeping phase the most conspicuous element--the most obvious function of the subliminal self--is the repair of wasted tissues, the physical, and therefore also largely the moral, refreshment and rejuvenation of the tired organism.