Such rapid abolition of ancient impulses and propensities reminds us so strongly of what has been observed as the result of hypnotic suggestion that it is difficult not to believe that subliminal influences play the decisive part in these abrupt changes of heart, just as they do in hypnotism.(149) Suggestive therapeutics abound in records of cure, after a few sittings, of inveterate bad habits with which the patient, left to ordinary moral and physical influences, had struggled in vain. Both drunkenness and sexual vice have been cured in this way, action through the subliminal seeming thus in many individuals to have the prerogative of inducing relatively stable change. If the grace of God miraculously operates, it probably operates through the subliminal door, then. But just _how_ anything operates in this region is still unexplained, and we shall do well now to say good‐by to the _process_ of transformation altogether,—leaving it, if you like, a good deal of a psychological or theological mystery,—and to turn our attention to the fruits of the religious condition, no matter in what way they may have been produced.(150) The collective name for the ripe fruits of religion in a character is Saintliness.(151) The saintly character is the character for which spiritual emotions are the habitual centre of the personal energy; and there is a certain composite photograph of universal saintliness, the same in all religions, of which the features can easily be traced.(152) They are these:— 1. A feeling of being in a wider life than that of this world’s selfish little interests; and a conviction, not merely intellectual, but as it were sensible, of the existence of an Ideal Power. In Christian saintliness this power is always personified as God; but abstract moral ideals, civic or patriotic utopias, or inner visions of holiness or right may also be felt as the true lords and enlargers of our life, in ways which I described in the lecture on the Reality of the Unseen.(153) 2. A sense of the friendly continuity of the ideal power with our own life, and a willing self‐surrender to its control. 3. An immense elation and freedom, as the outlines of the confining selfhood melt down. 4. A shifting of the emotional centre towards loving and harmonious affections, towards “yes, yes” and away from “no,” where the claims of the non‐ego are concerned. These fundamental inner conditions have characteristic practical consequences, as follows:— _a._ _Asceticism._—The self‐surrender may become so passionate as to turn into self‐immolation. It may then so overrule the ordinary inhibitions of the flesh that the saint finds positive pleasure in sacrifice and asceticism, measuring and expressing as they do the degree of his loyalty to the higher power.