And it seems to me that they make a farther step inevitable. Interpreting the unknown after the analogy of the known, it seems to me that hereafter, wherever we meet with a phenomenon of automatism, be it motor impulses, or obsessive idea, or unaccountable caprice, or delusion, or hallucination, we are bound first of all to make search whether it be not an explosion, into the fields of ordinary consciousness, of ideas elaborated outside of those fields in subliminal regions of the mind. We should look, therefore, for its source in the Subject’s subconscious life. In the hypnotic cases, we ourselves create the source by our suggestion, so we know it directly. In the hysteric cases, the lost memories which are the source have to be extracted from the patient’s Subliminal by a number of ingenious methods, for an account of which you must consult the books. In other pathological cases, insane delusions, for example, or psychopathic obsessions, the source is yet to seek, but by analogy it also should be in subliminal regions which improvements in our methods may yet conceivably put on tap. There lies the mechanism logically to be assumed,—but the assumption involves a vast program of work to be done in the way of verification, in which the religious experiences of man must play their part.(123) ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ And thus I return to our own specific subject of instantaneous conversions. You remember the cases of Alline, Bradley, Brainerd, and the graduate of Oxford converted at three in the afternoon. Similar occurrences abound, some with and some without luminous visions, all with a sense of astonished happiness, and of being wrought on by a higher control. If, abstracting altogether from the question of their value for the future spiritual life of the individual, we take them on their psychological side exclusively, so many peculiarities in them remind us of what we find outside of conversion that we are tempted to class them along with other automatisms, and to suspect that what makes the difference between a sudden and a gradual convert is not necessarily the presence of divine miracle in the case of one and of something less divine in that of the other, but rather a simple psychological peculiarity, the fact, namely, that in the recipient of the more instantaneous grace we have one of those Subjects who are in possession of a large region in which mental work can go on subliminally, and from which invasive experiences, abruptly upsetting the equilibrium of the primary consciousness, may come.