Fears have been expressed that, by such an application of the laws of suggestion to religious experience, we shall reduce religion itself to a mere favourable subjectivism, and identify faith with suggestibility. But here the bearing of this series of facts on bodily health provides us with a useful analogy. Bodily health is no illusion. It does not consist in merely thinking that we are well, but is a real condition of well-being and of power; depending on the state of our tissues and correct balance and working of our physical and psychical life. And this correct and wholesome working will be furthered and steadied--or if broken may often be restored--by good suggestions; it may be disturbed by bad suggestions; because the controlling factor of life is mind, not chemistry, and mind is plastic to ideas. So too the life of the Spirit is a concrete fact; a real response to a real universe. But this concrete life of faith, with its growth and its experiences, its richly various working of one principle in every aspect of existence, its correspondences with the Eternal World, its definitely ontological references, is lived here and now; in and through the self's psychic life, and indeed his bodily life too--a truth which is embodied in sacramentalism. Therefore, sharing as it does life's plastic character, it too is amenable to suggestion and can be helped or hindered by it. It is indeed characteristic of those in whom this life is dominant, that they are capable of receiving and responding to the highest and most vivifying suggestions which the universe in its totality pours in on us. This movement of response, often quietly overlooked, is that which makes them not spiritual hedonists but men and women of prayer. Grace--to give these suggestions of Spirit their conventional name--is perpetually beating in on us. But if it is to be inwardly realized, the Divine suggestion must be transformed by man's will and love into an auto-suggestion; and this is what seems to happen in meditation and prayer.