Mysticism, as a type of religion, has further staked its precious realities too exclusively upon the functions of what to-day we call the sub-conscious. Impressed with the divine significance of "inward bubblings," the mystic has made too slight an account of the testimony of Reason and the contribution of history. The subconscious functions are very real and very important aspects of personal life, and can never again be ignored in any full account of personality. They influence every thought, feeling, attitude, volition, opinion, mood, and insight, and are thus operative in all the higher as well as in all the lower phases of human life and character. Metaphorically, but only metaphorically, we speak of the sub-conscious as a vast zone, an indefinable margin, surrounding the narrow focus of attention, and we may {xxix} figuratively, but only figuratively, call it the subliminal "region" where all our life-gains, and often the gains of the race, are garnered. The contributions from this mental underworld are inestimable--we could not be men without them--but this subconscious zone is a source of things bad as well as good, things silly as well as things wise, of rubbish as well as of treasures, and it is diabolical as well as divine. It seems in rare moments to connect, as though it were a hidden inland stream, with the "immortal sea which brought us hither," and we feel at times, through its incomes, as though we were aware of _tides_ from beyond our own margin. And, in fact, I believe we are. But obviously we cannot assume that whatever comes spontaneously out of the subconscious is divinely given. It mothers strange offspring--Esaus as well as Jacobs; its openings, its inrushes, its bubblings must be severely tested. Impulses of many sorts feel categorically imperative, but some call to deeds of light and some to deeds of darkness. They cannot be taken at their face value; they must be judged in some Court which is less capricious and which is guided by a more universal principle--something _semper et ubique_. A spiritual religion of the full and complete type will, I believe, have inward, mystical depth, it will keep vitalized and intensified with its experiences of divine supplies, and of union and unification with an environing Spirit, but it must at the same time soundly supplement its more or less capricious and subjective, and always fragmentary, mystical insights with the steady and unwavering testimony of Reason, and no less with the immense objective illumination of History. III