(12) Finally, I should like to add a few words as to the general attitude which, it seems to me, we should adopt with regard to facts of mental healing. I have assumed that we are face to face with certain psychical facts which for the first time are winning general recognition of their authenticity. That is, we are witnessing the birth and development of a special branch of psychology. The whole inquiry into the phenomena of the subconscious, or subliminal, or subjective, or residual consciousness (whatever we choose to call it) is a psychological inquiry. It is for the psychologist to investigate the relation in which such phenomena stand to the normal working of the mind; and it is for the psychologist and physiologist together to probe the method by which subconscious mentality affects the diseased tissue, and in many cases effects a cure. The facts are becoming patent to all; the causes are a subject matter for science. Where, then, does religion come in? I answer that whilst the forces at work are psychical, and the inquiry into their mode of operation is scientific, they can be best put in motion by religion. Some such demarcation of spheres seems to me to be essential. It would be fatal to assume that all manifestation of subconscious activity is supernatural; that all mental healing is necessarily spiritual healing. The facts postulate neither a special spiritual gift, nor a special theory of the universe (such as that of Christian Science) to account for them. They are, we repeat, psychical facts, and come under the domain of psychology. Further, as I have suggested above, religion is not the only motive power by which they can be roused to action. A rigorous process of attention and concentration of the mind, which has been rendered quiescent by the elimination of other thoughts and ideas, seems to be the condition under which the healer acts successfully; and such a process is not confined to the sphere of religion. But, on the other hand, we Christians possess two great qualifications in this matter. First, in the higher forms of prayer we have ready to our hand a peculiarly effective method of concentration and attention; and, secondly, through the use of this method, we can link our own action with the action of God, correcting our ignorance by the wisdom of God, and supplementing our weakness by the power of God. * * * * *