On this hypothesis there will be an essential concordance between all views--spiritual or materialistic--which ascribe to any direction of attention or will any practical effect upon the human organism. "The prayer of faith shall save the sick," says St. James. "There is nothing in hypnotism but suggestion," says Bernheim. In my clumsier language these two statements (setting aside a possible telepathic element in St. James' words) will be expressible in identical terms. "There will be effective therapeutical or ethical self-suggestion whenever by any artifice subliminal attention to a bodily function or to a moral purpose is carried to some unknown pitch of intensity which draws energy from the metetherial world." A great practical question remains, to which St. James' words supply a direct, though perhaps an inadequate answer, while Bernheim's words supply no answer at all. What is this saving faith to be, and how is it to be attained? Can we find any sure way of touching the spring which moves us so potently, at once from without and from within? Can we propose any form of self-suggestion effective for all the human race? any controlling thought on which all alike can fix that long-sought mountain-moving faith? Assuredly no man can extemporise such a faith as this. Whatever form it may ultimately take, it must begin as the purification, the intensification, of the purest, the intensest beliefs to which human minds have yet attained. It must invoke the whole strength of all philosophies, of all religions;--not indeed the special arguments or evidence adduced for each, which lie outside my present theme, but all the spiritual energy by which in truth they live. And so far as this purpose goes, of drawing strength from the unseen, if one faith is true, all faiths are true; in so far at least as human mind can grasp or human prayer appropriate the unknown metetherial energy, the inscrutable Grace of God. CHAPTER VI SENSORY AUTOMATISM Βλἑπομεν γἁρ ἁρτι δἱ'ἑσὑπτρου ἑν ἁινἱγματι. Each of the several lines of inquiry pursued in the foregoing chapters has brought indications of something transcending sensory experience in the reserves of human faculty; and we have come to a point where we need some further colligating generalisation--some conception under which these scattered phenomena may be gathered in their true kinship.