As we proceed farther in our inquiry we shall see that what is attained is often an altogether new level of spiritual vitality, a relatively heroic level, in which impossible things have become possible, and new energies and endurances are shown. The personality is changed, the man _is_ born anew, whether or not his psychological idiosyncrasies are what give the particular shape to his metamorphosis. “Sanctification” is the technical name of this result; and erelong examples of it shall be brought before you. In this lecture I have still only to add a few remarks on the assurance and peace which fill the hour of change itself. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ One word more, though, before proceeding to that point, lest the final purpose of my explanation of suddenness by subliminal activity be misunderstood. I do indeed believe that if the Subject have no liability to such subconscious activity, or if his conscious fields have a hard rind of a margin that resists incursions from beyond it, his conversion must be gradual if it occur, and must resemble any simple growth into new habits. His possession of a developed subliminal self, and of a leaky or pervious margin, is thus a _conditio sine qua non_ of the Subject’s becoming converted in the instantaneous way. But if you, being orthodox Christians, ask me as a psychologist whether the reference of a phenomenon to a subliminal self does not exclude the notion of the direct presence of the Deity altogether, I have to say frankly that as a psychologist I do not see why it necessarily should. The lower manifestations of the Subliminal, indeed, fall within the resources of the personal subject: his ordinary sense‐material, inattentively taken in and subconsciously remembered and combined, will account for all his usual automatisms. But just as our primary wide‐awake consciousness throws open our senses to the touch of things material, so it is logically conceivable that _if there be_ higher spiritual agencies that can directly touch us, the psychological condition of their doing so _might be_ our possession of a subconscious region which alone should yield access to them. The hubbub of the waking life might close a door which in the dreamy Subliminal might remain ajar or open. Thus that perception of external control which is so essential a feature in conversion might, in some cases at any rate, be interpreted as the orthodox interpret it: forces transcending the finite individual might impress him, on condition of his being what we may call a subliminal human specimen. But in any case the _value_ of these forces would have to be determined by their effects, and the mere fact of their transcendency would of itself establish no presumption that they were more divine than diabolical.