,the ,art of ,life ,series ,the ,sixth ,sense ,,the ,,art ,,of ,,life ,,series ,edward ,howard ,griggs1 ,editor ,the ,sixth ,sense ,,its ,,cultivation ,,and ,,use ,,by ,,charles ,h4 ,,brent ,,author ,,of 8,,with ,,god ,,in ,,the ,,world10 8,,leadership10 8,,with ,,god ,,in ,,prayer10 ,,etc4 ,,new ,,york ,b4 ,w4 ,,huebsch #aiaa ,,copyright1 #aiaa ,,by ,b4 ,w4 ,,huebsch ,,printed ,,in ,u4 ,s4 ,a4 ,,to ,r4 ,c4 ,,and ,e4 ,m4 ,d41 ,,dear ,,friends ,,introductory ,,note ,this book was planned and promised to the publisher more than three years ago4 ,exacting duties have compelled the writer from time to time1 to defer the completion of his undertaking4 ,the delay has been profitable in that it has afforded opportunity for the study of recent works on kindred topics1 which in some respects has modified and in some enlarged the original conception of the subject in hand4 ,a long ocean voyage at last has provided the quiet in which to write out these thoughts4 ,,ss4 ,prinz ,eitel ,friedrich1 ,gulf of ,aden1 #h ,january1 #aiaa4 ,,contents ,,chapter ,,page ,,introductory ,,note #i ,i ,,the ,,sixth ,,sense #ac ,,ii ,,in ,,relation ,,to ,,health #ce ,,iii ,,in ,,relation ,,to ,,thought #eb ,,iv ,,in ,,relation ,,to ,,character #fi ,v ,,in ,,relation ,,to ,,religion #hf ,the ,sixth ,sense ,,chapter ,i ,,the ,,sixth ,,sense ,by the ,sixth ,sense ,i mean the ,mystic ,sense1 or that inner perceptive faculty which distinguishes man from the highest below him and allies him to the highest above him4 ,so distinctive among created objects is it of man that it might1 not inaptly1 be characterized as the ,human ,sense4 ,it is used for no one exclusive purpose2 on the contrary it is only under its operation that man's activities1 one and all1 become human4 ,in its nature it differs essentially from the bodily senses though we are justified in thinking of it as a sense because its function is1 like them1 to perceive and to afford food for thought4 ,the five bodily senses originally1 in the first stages of evolution1 were1 and1 in their ultimate aspect are1 one sense--the sense of touch4 ,by means of it plant1 mollusc and worm relate themselves to the universe of which they are a part4 ,by degrees the single sense1 in the evolutionary process1 finds opportunity and occasion for specialization4 ,sight is extraordinarily sensitized touch by means of which form and color are perceived1 and the distant object comes bowing to our feet2 the stars1 leaping across space1 are converted into intimate friends1 and earth's farthest horizon lies at our door4 ,hearing is touch localized and specialized so as to be capable of perceiving the vibrations caused by the impact of one body upon another2 its enlarged capacity classifies sound in such a way as to offer its mutations and subtleties for our use and pleasure as the weaver offers his threads to the loom4 ,smell is that specialization of touch1 uniquely delicate1 supposed by ,maeterlinck to be still in its earlier stage of development in human kind1 which responds to the stimulus of those otherwise intangible exhalations called odor4 ,lastly1 taste is touch specialized so as to discern the inner properties of food stuff2 taste is the testing sense4 ,mere touch determines the existence1 specialized touch the character and niceties of matter of the physical universe4 ,as indicative of the unity of the animal senses and the coperative sympathy between them1 it is noteworthy that when one sense is impaired or destroyed1 the others diligently endeavor to supply its absence1 the entire body playing the part as far as possible of eye or ear or both1 and each remaining sense growing extraordinarily acute so as to take on somewhat of the character of the most nearly affiliated or the neighbor sense4 ,the blind man can almost see with ears and hands1 the deaf can almost hear with eyes4 ,the senses that are left strain1 not without a measure of success1 to convey to the brain impressions for which they are not congenitally adapted4 ,the organic differences in the bodily senses1 then1 find a close unity in functional similarity1 all the sensory nerves grouping themselves under the head of touch4 ,the ,mystic ,sense1 likewise1 first comes to our attention as a simple faculty of perception by which we gain cognition of that department of reality that transcends bodily touch and its sub-divisions1 but study reveals that its unity is ordered complexity1 as in the case of all developed endowments4 ,broadly speaking it is the sense which relates man to the spiritual or psychic aspect of reality4 ,it puts us into relation with the spiritual order of which we are a part4 ,it finds room for exercise1 gains its freedom1 and reaches its highest development in this sphere1 beginning operations at the point where the bodily senses are compelled by inherent limitations to halt4 ,it discerns the innermost character1 use1 value of the objective1 and differentiates between the human and the animal estimate of things4 ,indeed it has in it that which is not of this world or order4 ,it soars beyond human and mundane affairs and steeps its wings in ,divine altitudes where the throne of ,god is set4 ,not only does it perceive but it also lays hold of and appropriates that phase of reality which lies beyond the unaided reach1 or eludes the grasp1 of all the rest of our faculties in their happiest combination1 and therefore of any one of them independently4 ,it takes the material gathered by physical contact with the world of sight and sound1 and presents it to the mind for rationalizing operations4 ,more than that1 it comes back freighted with wealth gathered in explorations in regions where neither body nor reason can tread1 converting life's dull prose into poetry and song4 ,the most alert and indispensable of endowments1 it is at once sociable with the remainder of man's faculties1 external and internal1 and jealously independent of them saving of human consciousness alone4 ,in its higher stages of development it accepts suggestions from all1 dictation from none4 ,its manner is courteous and its mode of approach one of promptings and hints4 ,the sphere of every other faculty is its sphere where it is content to play the modest part of a handmaiden1 never usurping functions already provided for1 although it has a sphere of its own whither not even reason can follow4 ,it is supplementary to all1 contradictory to none4 ,without its exercise there can be no progress or growth4 ,it has its origin in a groping instinct1 its final development in orderly activities capable of increasingly clear classification4 ,body1 intellect1 character1 moral and religious1 are under its influence and dependent upon its beneficent operations4 ,it plays upon the body1 contributing to its health and efficiency2 it gives wings to the intellect1 making it creative and productive1 capable of formulating hypotheses and venturing upon speculation2 it converts the seemingly impossible into the normal1 bringing moral ideals within reach of the will1 without which improvement in character would be a matter of chance2 it unfolds the ,divine to the human and forms a nexus between here and beyond1 now and to-morrow1 finite and infinite1 ,god and man4 ,it looks not only up but down1 making the nature outside of us intelligible to the nature inside of us and friendly with it4 ,if it peoples the stars1 it also makes a universe of the atom4 ,it is mysterious1 recollective1 emotional1 intuitive1 speculative1 imaginative1 prophetic1 minatory1 expectant1 penetrative4 ,as it moves up or down with equal freedom1 so it reaches backward or forward1 is attached or detached at will1 in its operations4 ,the ,sixth ,sense1 or1 to be more accurate1 the second group of senses1 has its specialized functions1 difficult as it is to analyze with accuracy this most spiritual endowment of human personality1 the inner gift of touch4 ,it has specializations parallel to those of the bodily senses4 ,sight1 hearing and testing are its functions4 ,so clear eyed is it that it can see with the nicety of an eye aided by the microscope1 so sensitive to voices that the lowest whispers impart a message1 so critical as to test values with a precision and swiftness that surpass the taste and smell which tell us what is sweet and what unsavory4 ,if it be argued that ,i am but dilating on certain aspects of mind1 ,i am not concerned to deny that all may be comprehended under that convenient blanket-word4 ,but they are as distinct from the rationalizing media as from the will4 ,the nearest approach to a satisfactory substitute for the term 8mystic sense0 in terms of the reason is 8conceptual reason40 ,it furnishes us with the thought of a faculty which has procreative or generative properties capable of being fertilized by intercourse with that which is separate from and higher than itself4 ,its first activity is to lay itself over against that which1 though partaking of its own nature1 is not itself4 ,it is not self-fertilizing and can conceive or beget only after having perceived and apprehended4#a ,it has constant regard for an objective and communication with it4 ,the operation of the ,mystic ,sense is summed up in the single word faith1 which is described as the giving substance to that which is hoped for1 the testing of things not seen4#b ,there is no objection to letting the world faith cover the whole working of the ,mystic ,sense1 provided it is not restricted to a severely religious meaning4 ,it is thus that it is commonly understood1 or at any rate when applied in other connections it is assumed to be the working of a different faculty from that exercised in the sphere of religion4 ,in its distinctively religious meaning1 faith is the operation of the ,mystic ,sense in its highest employment4 ,there is no one faculty that is reserved exclusively for religious employment4 ,the fact is that religious faith is no more separate from the processes of the ,mystic ,sense which appropriate health for the body1 hypotheses for the mind1 working principles for the man of action1 and ideals for the character1 or independent of them1 than the act of physical perception1 which enables us to touch the stars1 is separate from that use of the sensory nerves which relates us to the book we handle1 or independent of it4 ,they are both the result of a single faculty1 or group of faculties1 operating in different altitudes4 ,faith will be accepted in these pages as a philosophic term4 ,thus we speak of scientific faith1 moral faith1 and religious faith with equal appropriateness1 meaning the ,mystic ,sense operating respectively in the interests of the scientific1 of the moral1 and of the religious4 ,the ,mystic ,sense has for its workshop the uplands of life in the rarefied atmosphere of ideas and ideals4 ,it is at once a super-sense giving us a bird's-eye view of the universe which is not permitted at close quarters1 and a sub-sense bringing before our attention the contents hidden beneath the surface of things4 ,there are not two worlds1 objective and subjective respectively1 but two aspects of one world--things as they are in their absolute and ultimate being1 and things as they are relatively or as apprehended by our cognitive powers4 ,our conception of the truth is a distortion or falls short of the truth1 and it is our aspiration to bring about such a coincidence as will make the relation of subject to object perfect4 ,we draw the thing as we see it for the ,god of things as they are now1 not to-morrow only1 the sole difference being that to-morrow our painting will be truer to the original and consequently more artistic than now4 ,all objective is immediately reduced by man1 by subconscious or conscious process1 into subjective1 so that we may for the sake of convenience talk of subjective and objective phases of reality1 the subjective being human1 partial1 progressive1 the objective being divine1 absolute1 and final4 ,there is an objective physical world and an objective psychic or spiritual world1 the latter being immanent in the former1 though not limited by it1 so that every material object has spiritual contents4 ,the spiritual is no more an inside without an outside than the physical is an outside without an inside4 ,each has its phase of reality1 though in the ultimate analysis the physical is dependent for its value upon its spiritual capacity4 ,the physical has a non-sensible inside which to be discerned calls for distinctively human as distinguished from mere animal powers of perception4 ,dimly in animal life there is a recognition of inner character in objects--hostility1 affinity1 nourishment and the like are instinctively sensed2 but here deep perception stops except where1 by reason of what is called domestication or association with man1 certain human characteristics are faintly imaged in dog or horse4 ,there is no antagonism between the physical and the spiritual4 ,the physical world is to man a medium through which phases of the spiritual are reached4 ,the only antagonism there can be is that which arises by an attempt to use the material without regard for its full spiritual contents or inside4 ,were not the physical universe a sacrament it would be a phantasm4 ,if man divorces the inside from the outside with a view to gratifying his physical senses he abdicates his character as a man to become an animal2 if to feed anything less than his entire selfhood1 he presents the spectacle of arrested development4 ,the bodily senses alone can get at the full content1 the deep inside of nothing1 no matter how pronounced its objectivity1 8,the truly real is a thing that has an inside40#c ,the more pronounced or attractive the external substance and form of a material object and the closer we are to it1 the greater the difficulty for the average character to gain cognition of its spiritual essence4 8,how hardly shall they that have riches enter into the ,kingdom of ,god40#d ,even those who place an undue valuation upon the material1 whether possessed of wealth or not1 have a like difficulty in penetrating into the internal realm which lies beneath and around as well as above and within the external4#e ,it is absurd for men to expect to sense the spiritual except with spiritual faculties4 ,the physical world is perceived by a sensory apparatus of the same substance as that of the physical world2 the spiritual world is perceived by a sensory apparatus of the same substance as that of the spiritual world4 ,there must be an inherent affinity between the thing apprehended and the organ apprehending4 ,now the natural man receiveth not the things of the ,spirit of ,god2 for they are foolishness unto him2 and he cannot know them because they are spiritually proved4#f ,reality is a term too often confined to that which can be expressed in terms of bodily senses2 whereas it is that which has existence in heaven above1 in the earth beneath1 and in the waters under the earth1 and which1 apart from human perception1 though in a minimum degree or passively1 plays upon and affects man and his universe1 but which reaches its highest potentiality manward when1 by the volitional operation of human faculties it is subjectively apprehended and finds permanent place in his consciousness4 ,reality is that which supports and feeds the subconscious life by the pressure of its mere existence or laws of being1 but which is capable of bestowing larger gifts in proportion to the degree in which it receives conscious admission into the activities of personal experience4 ,it is a law of spiritual or psychic1 as well as of physical1 existence that every part is related to every other part and influenced by it through either attraction or energy4 ,in the case of inanimate matter mere spacial propinquity or distance determines the measure of attraction or energy of object upon object1 but where sentient beings are concerned the reaction of conscious volition on environment is the determining factor regulating the degree of influence released4 ,the search for the real in internal processes cannot ignore the external4 ,conversely the activities of the workaday world cannot summarily dismiss the internal4#g ,the physical senses have a modest but indispensable part to play under the primacy of the ,mystic ,sense4 ,the normal use of the ,mystic ,sense does not make a mystic4 ,the healthily developed man is mystical though not a mystic4 ,his dominating sense is that of the spirit1 not that of the flesh4 ,a mystic1 technically defined1 is a specialist in the subjective or internal1 just as a collector is a specialist in the objective or external4 ,there is no danger in either extreme except so far as its votary adopts an exclusive attitude toward its seeming opposite 7which really is its complement71 or toward the balance of human thought and life4 ,a deliberate and persistent use of the ,mystic ,sense without respect for the objective would be subversive of all progress and a reversion to chaos4 8,the progress of thought consists in gradually separating the series of objective and universally valid1 from that of subjective experiences4 ,in the measure that their confusion prevails1 man is1 to all intents and purposes1 mad2 and it is this note of insanity that characterizes medicine and religion in their early stages4 ,dreams and reality are mixed up2 subjective connections are objectified40#h ,if the objective and the subjective may not be divorced and set at odds against one another1 neither may they be confused4 ,both errors would result in disorder and hopeless perplexity4 ,the serious crux is how1 in the realm of the spiritual and the physically intangible1 to distinguish between the real and the seeming1 the true and the false4 ,this it is the function of the ,mystic ,sense to do aided by the full complement of inner faculties4 ,in a measure the ,mystic ,sense1 like the bodily senses1 acts automatically1 but like them it needs special training in order to separate phantasm from reality1 to determine values1 and to grade and classify ideals until they reveal themselves to be ordered unity1 not less but more mysterious because more intelligible or apprehensible by the whole man4 ,the first principle to lay down is that no man can treat himself as a unit or credit the findings of his ,mystic ,sense with absolute or final authority until he has tried them by some valid corporate test4 ,neither sight1 nor hearing1 nor touch1 used without regard to the experience of others and respect for it1 can fail to lead us astray4 ,the conclusions of the wisest and the competent register themselves from age to age1 coming to us in the shape of beneficent authority to prevent a man from repeating work that has already been done and well done4 ,verification is not contemptuous of authority1 though he flouts authority1 indeed1 who ignores it in a process of individualistic experiments4 ,pure individualism at best can apprehend but a fragment of reality and at worst declines into eccentricity or even insanity4 ,those who are really educated recognize their relation to a social whole and bring the results of their sense perceptions1 before accepting their verdict1 to be tested by the age-long1 man-wide experiences of humanity as formulated in the accepted conclusions of their generation and found in its institutions and customs4 ,universal experience is never wholly but only approximately infallible1 yet accurate enough to be authoritative for corrective purposes4 ,by respectful attention to it1 individual judgment is checked in possible error and at the same time is given opportunity to offer its own contribution to the totality of knowledge1 a contribution which may endorse1 modify1 or enlarge that already reached4 ,in this way only is society preserved from becoming a mob of eccentrics and fanatics1 each whirling in his own little circle4 ,commerce1 art1 science1 letters1 government1 religion--in short every department of life you can think of requires such a mode of procedure for the protection of reality in its varied manifestations and for the protection of the individual against himself4 ,but in no conditions is a social checking off of findings more essential than in the psychic or spiritual realm4 ,mystical experience organizes itself or is consciously organized in a sufficient degree to give men that high kind of freedom which comes to us when we act with constant reference to the fact that we are members one of another1 so that the experience of the human race is ours wherewith to enrich ourselves4 ,a mystic of the type of ,st4 ,theresa1 who could hardly see the objective in her rush past form to reach idea1 could not be distinguished from the inmate of a madhouse who insists that his tinsel crown is the diadem of a ,napoleon1 unless she interpreted her personal experience in relation to the spiritual consciousness of ,christendom4 8,once10 writes this saint1 8when ,i was holding in my hand the cross of my rosary1 ,he took it from me into ,his own hand4 ,he returned it2 but it was then four large stones incomparably more precious than diamonds3 the five wounds were delineated on them with the most admirable art4 ,he said to me that for the future that cross would appear so to me always1 and so it did4 ,the precious stones were seen1 however1 only by myself40#i ,a madman would have omitted the last sentence4 ,her mystical experience was individual though it preserved for its foundation a background of universal experience4 ,it united her to her fellows1 instead of separating her from them4 ,the law of use is as applicable to the ,mystic ,sense as to the rest of the gifts and endowments which make up the completeness of human personality4 ,its exercise enlarges its capacity and quickens its general efficiency2 if used through the whole range of its opportunities1 it becomes a hardy faculty1 trustworthy in every sphere where its responsibility lies2 specialization of operation in one direction1 to the partial neglect of other departments open to it1 produces acuteness in one direction and dulness in other directions which is characteristic of specialists in science2 if the specialization is so exclusive as to shut off observation and consideration of every interest but one1 there must ensue lop-sided growth and maimed personality4 ,it is the purpose of this book to trace the operation of the ,mystic ,sense in normal manhood through the major departments of human experience in order to encourage greater confidence in this wonderful gift1 to appeal for a more comprehensive use of it1 and to indicate how it may be cultivated4 ,,note ,,to ,,chapter ,i4 ,von ,hgel in his study of the ,mystical ,element of ,religion concludes that there is 8no distinct faculty of mystical apprehension40 ,in a passage following this contention 7vol4 ii1 pp4 #bhc1 #bhd71 he so states his position as to make it possible for me to start from a contradictory assertion and reach his conclusion4 ,we agree that mysticism is 8not everything in any one soul1 but something in every soul of man40 ,the entire passage reads as follows3 8,is there1 then1 strictly speaking1 such a thing as a specifically distinct1 self-sufficing1 purely ,mystical mode of apprehending ,reality8 ,i take it1 distinctly not2 and that all the errors of the ,exclusive ,mystic proceed precisely from the contention that ,mysticism does constitute such an entirely separate1 completely self-supported kind of human experience4 ,this denial does not1 of course1 mean that soul does not differ quite indefinitely from soul1 in the amount and kind of the recollective1 intuitive1 deeply emotive element possessed and exercised by it concurrently or alternately with other elements1--the sense of the ,infinite within and without the ,finite springing up in the soul on occasion of its contact with the ,contingent2 nor1 again1 that these more or less congenital differences and vocations amongst souls cannot be and are not still further developed by grace and heroism into types of religious apprehension and life1 so strikingly divergent1 as1 at first sight1 to seem hardly even supplementary the one to the other4 ,but it means that1 in even the most purely contingent-seeming soul1 and in its apparently but ,institutional and ,historical assents and acts1 there ever is1 there can never fail to be1 some1 however1 implicit1 however slight1 however intermittent1 sense and experience of the ,infinite1 evidenced by at least some dissatisfaction with the ,finite1 except as this ,finitude is an occasion for growth in1 and a part-expression of1 that ,infinite1 our true home4 ,and1 again1 it means1 that even the most exclusively mystical-seeming soul ever depends1 for the fulness and healthiness of even the most purely mystical of its acts and states1 as really upon its past and present contacts with the ,contingent1 ,temporal1 and ,spacial1 and with social facts and elements1 as upon its movement of concentration1 and the sense and experience1 evoked on occasion of those contacts or of their memories1 of the ,infinite within and around those finitudes and itself4 8,only thus does ,mysticism attain to its true1 full dignity1 which consists precisely in being1 not everything in any one soul1 but something in every soul of man2 and in presenting at its fullest1 the amplest development1 among certain special natures with the help of certain special graces and heroisms1 or what1 in some degree1 and form1 is present in every truly human soul1 and in such a soul's every1 at all genuine and complete1 grace-stimulated religious act and state4 ,and only thus does it1 as ,partial ,mysticism1 retain all the strength and escape the weaknesses and dangers of would-be ,pure ,mysticism1 as regards the mode and character or ,religious ,experience1 ,knowledge1 and ,life40 ,if my interpretation of this writer be correct1 he terms that a 8recollective1 intuitive1 deeply emotive element0 which ,i conceive to be a mystic faculty or sense4 ,the fact that it pervades every part of human personality does not disqualify it from claiming the dignity of a distinctive faculty4 ,it bears a similar relation to the higher endowments of personality which the ether bears to light and to the call of world to world4 ,the ,mystic ,sense is the enabling faculty1 which makes man human4 ,its pervasiveness does not detract from1 rather does it enhance1 its distinctness4 ,to call it an element seems to clothe it in a vagueness which its character does not merit4 ,if man were merely a phase of matter1 we could employ the term element with propriety4 ,that which can be only an element in a universe1 at any rate may be a faculty or sense in man4 ,,chapter ,,ii ,,in ,,relation ,,to ,,health ,there is nothing so multiple in its composition1 and yet nothing so seemingly simple1 so unit-like a unity1 as normal personality--a normal character englobed by a normal body4 ,normality is the product of a two-fold force1 the true interrelation between the organs of the body and a similar interrelation between the inner faculties1 culminating in a rhythmic interaction between the two4 ,the normal man acts in the completeness of his manhood in all that he does1 never adopting the rle of either mere machine or mere ghost4 ,in so far as the inside and the outside of man work as a unity1 the dignity of human personality manifests itself2 any departure from harmony approaches that dangerous borderland beyond which lies disintegration and disorder4 ,disease is a lack of rhythm1 a note in the scale out of tune4 ,health is harmony4 ,up to the time that consciousness of existence awakens1 the processes of life operate under the stimulus and protection of the human and physical environment which surround the infant4 ,with the immediate effect of suitable shelter and wholesome nourishment we are fairly conversant4 ,as to just what direct or indirect influence psychic surroundings have upon the subconscious life of a baby1 we are not in a position to dogmatize1 though we can arrive inferentially at certain rational probabilities4 ,apparently the infant1 and certainly the child1 is extraordinarily sensitive to subtle forces4 ,acting upon this supposition the ,christian ,church from the beginning1 by a symbolic and sacramental act1 has aimed to thrust children deep into the bosom of ,god by the rite of baptism1 and claimed for them not only a place but a place of chief importance in the spiritual society4 ,instinctively the mother1 with exquisite solicitude1 whispers her ideals for the future of her offspring into the ears of the babe at her breast1 talking as though to one whose consciousness were awake4 ,in this way ,samuels have been raised to ,israel4 ,at the close of each day the mother bids her child sleep by singing lullabies and hanging mystic poppies over wide-awake eyes4 ,she speaks in the highest type of language1 in poetry adorned with song1 to this little unconscious scrap of humanity4 ,in other words her mystic sense is pressing upon the mystic sense of her child as naturally and fittingly as her arms fold the infant body and her lips touch its cheek4 ,unless positive proof to the contrary is adduced1 it is safe to believe that it makes a great difference to the child's after life of what sort its psychic environment is during its first years on earth1 whether the minds about it are healthy1 expressing themselves healthily1 whether the tone of family life is hopeful and spiritual4 ,though it cannot finally determine the course that the child's life will take1 at any rate it affords the best opportunity for making it a worthy course4 ,my conviction is1 that the difference between good and bad psychic environment for a baby is the same as that between healthy and unhealthy vegetable environment for a young plant4 ,an infant abandoned by its mother to the care of nurses and servants1 be the provision for its animal comfort and safety what it may1 begins life with a minimum of opportunity4 ,man is not born mere animal but man from the first breath4 ,therefore from the first breath he needs man's surroundings4 ,in order that his latent character may have its best chance1 he ought to be given the most congenial human environment available4 ,if there is no conscious self1 at any rate there is a subconscious self1 struggling at a very early moment by baby smiles and frets1 gropings and babblings to utter itself4 ,psychology seems to have reached at least this conclusion--that the subconscious is1 that it is the fundamental part of man1 that it is his most sensitive self1 never relinquishing that which it grasps and grasping everything that touches it4 ,psychic forces may influence mightily the subconscious life of an infant and promote healthy character1 but have they any effect on physical well-being8 ,the reply would seem to be that1 if at any time in the span of a lifetime they work beneficently in this direction1 it is probable that they do so from the outset4 ,it would be sheer waste of time to adduce arguments to prove that healthy minds conduce directly to healthy physique4 ,the difficulty is to find the limit of such influence1 so vast is it4 ,physical well-being1 however1 is not an end in itself1 and it is a subversion of the human order to aim at health of mind or character in order that our physique may be improved4 ,so nicely is human nature proportioned and adjusted that it is doubtful whether a person could achieve physical health by becoming good with that sole end in view4 ,physical health is not essential to a high degree of human efficiency1 though health of character is and therefore must be sought first because of its priceless value4 ,but it is our just assumption that a child with a healthy body is more likely to have a normal inner personality than if it had a sickly body4 ,outer and inner health act and react and interact so that it is equally true to say that1 given a healthy mind and disposition1 other things being equal1 the body will have the best opportunity of being normal and1 whatever its condition1 of being used to the best advantage4 ,there can be no consideration of higher importance than to make a child sensitive as soon after birth as possible1 to his psychic1 moral1 and mystical environment4 ,it will conduce to loftiness of character and1 for aught we know1 to useful longevity and vigor of physique4 ,only soulless animals can be satisfied with physical splendor or count muscle sufficient in itself4 ,man by virtue of his manhood can never live according to merely animal laws4 ,his animal nature itself is ultimately weakened if he does4 ,in proportion as he has fine physique he must develop a fine mind and character4 ,if not1 unrestrained passion and ruin stare him in the face4 ,the body finds its full meaning and so its possibilities1 only when the soul has discovered itself and claimed its liberty4 ,it is then alone that a whole army of anxieties and fears is scattered1 leaving the body free and joyously adventurous1 ready to identify its movements with those of the soul4 ,consequently it is not illogical or untrue to say that the first requisite for physical efficiency of a child is to insure that whatever its subconscious life is able to drink in should be sweet1 wholesome1 and strong4 ,the tone of domestic life1 the character of the child's attendants1 the whole expanse of human bosom on which it lies and from which it receives nourishment1 ought to be as near what one would wish it to be if from the first the little babe had a conscious as well as a subconscious self1 and were a morally responsible and not a mere non-moral agent4 ,there can be a healthy domestic environment for the keen-eyed1 deep-seeing child only when it has been preceded by a similar environment for the baby4 ,what the tone was for the purely subconscious1 it will be for the conscious life when it awakes4 ,therefore even though parents are skeptical of their influence upon infant subconsciousness1 they cannot dispense with attention to its character if they hope to bring beneficial pressure to bear on the child's conscious life4 ,from the first they must learn to deal with a baby as a moral being1 impressionable beyond observation4 ,when we turn to man's conscious life and the relation between health of body and a healthy consciousness we are on more demonstrable ground4 ,experience has proved that our external and internal faculties work in sympathy with one another4 ,if the body is distressed1 the inner consciousness droops2 if the inner consciousness becomes morbid or out of sorts1 the body1 though not always actually falling ill1 loses in efficiency4 ,yet1 let it be added1 the body is less able to bear psychic illness than the inner self to bear physical illness4 ,the body can never turn psychic suffering into nerve and muscle1 but the psychic nature can weave malady into genius through the powerful operation of the ,mystic ,sense4 ,to be healthy is a commendable ambition4 ,being in good health1 our desire is to become as immune as may be to disease1 or being ill to give ourselves the best chance of recovery4 ,health is preserved by keeping body and mind in close relation to health-giving processes4 ,it is not our concern to discuss in this connection questions of diet1 sanitation1 hygiene1 exercise and similar aids to the promotion of health4 ,their value is of the first order and may not be ignored or discounted4 ,but just now we are concerned with another part of human nature which has much to do in determining our condition of body--the sense which furnishes us with ideals4 ,the objective of an ideal is found in the idea flowing from the mind of ,god4 ,it is as real to the ,mystic ,sense as a flower is to sight and smell4 ,an ideal is the reflection of ,god's idea and is distorted or true according as the sense which perceives ideas is healthy or diseased4 ,the ,mystic ,sense relates us to ideas1 and enables us to touch1 test1 see and hear them1 as truly as our bodily senses enable us to touch1 test1 see and hear the world of matter1 form and sound4 ,a healthy ideal is a vitalizing force1 an unhealthy ideal is an invitation to disease4 ,ideals are subjectified ideas4 ,in the course of the development of that most experimental of all sciences1 medicine1 not only has dosing been reduced to a minimum1 but also the natural recuperative powers of the patient have been discovered and are relied upon4 ,the physician tries to open1 for the sick1 doors into nature's healthiest rooms4 ,the patient being placed in a vitalizing environment is expected by the use of his will and ,mystic ,sense to respond to it4 ,the physician alone can do but half the work4 ,the will1 and not only the willingness1 to live1 a mystical laying hold of the idea of health1 is in all cases a valuable1 in some an indispensable1 factor in the process of recovery4 ,the suggestion of health predisposes to health2 the suggestion of disease is provocative of disease4 ,medicine may be both a material curative and a sacrament of health4 ,the habit of our day has been such as to create in us a marked pathological consciousness4 ,the very process which1 by slow degrees1 has been driving disease to the wall1 has produced in us a sensitiveness to the idea of disease that is inimical to health4 ,the discovery of the causes of disease has peopled the imagination1 even of those who have never looked through a microscope1 with an army of hostile germs to the obscuration of those superior influences which conduce to well-being1 until we have become chronically nervous of the hidden perils which beset our path4 ,insignificant pains are construed into the symptoms of the last disease discussed in the papers or the advertisement of a proprietary nostrum4 ,momentary fluctuations in health send us tripping with anxious brow to the doctor4 ,dabbling in pathology is an undesirable occupation1 especially for the young4 ,the wrappers of patent medicines1 let alone the medicines themselves1 have caused more agony than peace of mind and have been more provocative of disease than of health4 ,happily we are emerging from the patent medicine stage4 ,a therapeutic consciousness ought to be the normal consciousness4 ,the forces which make for life are in excess of those which make for death4 ,the universe would go into steady decline were not the dominant forces salutary1 and life would flicker out like the wick of a candle guttered in its socket4 ,there is an inexhaustible fund of vitality open to man and we are competent to draw upon it so that we shall receive a maximum rather than a minimum4 ,part of the function of science is to put man into such a relation to the nature outside of him as to place the wholesome and remedial at his disposal1 preventing disease by immunizing him from it4 ,it is the common laws of health which are the most important4 ,with the curious inconsistency which characterizes many human beings1 we frequently see men adhering to some vigorous regimen of secondary or doubtful importance1 while all the time they are flagrantly disobeying some primary law of health4 ,the unity between the outer and the inner necessitates not only an intelligent and scientific treatment but also that which is mystical and more or less mysterious4 ,prayer1 which is at once an appeal to the ,source of ,life to let loose saving health in our direction and an opening up of our being for the reception of hidden and unknown aid1 is a higher form of psychic effort than either suggestion or auto-suggestion in that it includes both1 though not precluding the concurrent use of either4 ,auto-suggestion looks only for self-induced benefit to the patient by application to an impersonal ideal2 prayer does not think merely to apprehend a passive or indifferent remedy1 but also to be apprehended by healthful1 forceful ,personality1 like but superior to our own4 ,a prayer to the ether would have in its reflex effect a totally different influence on the petitioner from a prayer to what was conceived to be a personal ,god4 ,similarly the quality of the virtue which is the result of mere ethical culture is as different from that which is the product of correspondence with the ,christian's ,god as cotton is from linen4 ,nor is it that ,god is inactive until we pray4 ,he is operating to the uttermost that our listless or passive or antagonistic personality will allow4 ,the highest personality can do his best to the object of his love only when the latter adopts a responsive and co-operative attitude4 ,the feeble spot in much1 if not most1 prayer1 is that it asks without importunity1 or importunes without appropriating4 ,the ,mystic ,sense must reach up until it feels the hand containing the gift1 and take the gift as its own4 ,auto-suggestion is a lame term indicating the application of the ideal to the defective4 ,suggestion is a similar application on the part of another to a companion4 ,with a background of prayer1 the insomnia patient can with profit watch the dream sheep go through the hedge1 or lay himself in the cradle of old nursery rhymes1 or welcome to his bedside the veiled legions of slumber as they troop forth on their silent errand from the presence of ,him who giveth ,his beloved sleep4 ,faith1 which is simply the highest operation of the mystic sense1 is as necessary to the complete work of healing as in the days when ,jesus said1 8,according to thy faith be it unto thee40 ,it appropriates to the full the remedial contents of scientific agencies which1 under its touch become sacramental1 and clothes the life in the soft robe of unanxious peace and serene cheerfulness4 ,it is easy enough for a well man to talk to the sick concerning the desirability and curative value of a therapeutic consciousness4 ,the depressed soul resents the necessity of being called upon to act independently of the body and in opposition to it4 ,most patients1 too1 for the time being are inclined to count each one his own case unique4 ,but the ,mystic ,sense is wonderfully elastic4 ,cheerfulness comes by being cheerful1 hope by being hopeful1 calmness by being calm1 healthymindedness by being healthyminded4 ,this is the work of the ,mystic ,sense living in the realm of vigor even when the body is in distress4 ,when the ,mystic ,sense goes exploring in high altitudes it never comes back empty handed4 ,even when it fails to return with health of body1 it holds in its grasp health of mind4 ,a blithe spirit in a feeble body can accomplish more than a sluggish spirit in a robust body4 ,there are two kinds of healthymindedness--temperamental and acquired4 ,the latter is the most powerful and may be had by anyone who cultivates his ,mystic ,sense4 ,the extent to which the ,mystic ,sense works toward a cure cannot be formulated4 ,it varies with conditions4 ,of this we can be assured4 ,it is always salutary1 frequently indispensable4 ,diseases caused or induced by an abuse or morbid use of the imagination cannot be banished without the aid of the ,mystic ,sense as the chief agent4 ,the imagination must be cured before the sickness can be cured1 and there are instances when the cure of the imagination is the cure of the disease4 ,that is none the less a disease1 the seat of which is in the psychic1 rather than in the physical part of self4 ,two things remain to be said4 ,first1 our day is laying a dangerous accent on the value of mere physical life in man4 ,it tends to foster physical self-consciousness and is an aspect of degrading materialism4 ,all the efforts being put forth in the direction of making it possible for the physically feeble to survive1 are dangerous1 unless followed up by commensurate efforts to make them lit as characters4 ,mere existence and mere longevity are false gods4 ,it is haply justifiable for men of low breed1 who honestly think this life the only one1 to grasp at all its available gifts1 and struggle to retain it on any terms for as long a period as may be4 ,but not so among those who have risen to a knowledge of the meaning of immortality1 even in its lesser aspects1 of the perpetuation of the nation and the race1 and the persistence of a man's work and influence among men after he himself has vanished4 ,for such there is a higher food than mere life1 beside which mere survival looks cheap and worthless4 8,a man must live1 we justify ,low shift and trick to treason high1 ,a little vote for a little gold ,to a whole senate bought and sold1 ,by that self-evident reply4 ,but is it so8 ,pray tell me why ,life at such cost you have to buy8 ,in what religion were you told ,a man must live8 ,there are times when a man must die1 ,imagine1 for a battle-cry1 ,from soldiers1 with a sword to hold1-- ,from soldiers1 with the flag unrolled1-- ,this coward's whine1 this liar's lie1-- ,a man must live60#aj ,there is1 however1 a type of heroism which is not as uncommon as it seems to be for it is hidden--the type to which ,kipling refers when he says3 8,if you can force your heart and nerve and sinew ,to serve your turn long after they are gone1 ,and so hold on1 when there is nothing in you ,except the will which says to them3 #8,hold on6'0-- and once more we quote from another writer3 8,let us1 for one thing1 never forget that physical health is not the true end of human life1 but only one of its most important means and conditions4444 ,death may and should be risked1 the slow but certain undermining of the physical health may be laudably embarked on1 if only the mind and character are not damaged1 and if the end to be attained is found to be necessary or seriously helpful1 and unattainable by other means40#aa ,secondly1 special and mystical means of promoting or regaining health must have as a background the accumulated knowledge and scientific skill of the day4 ,if there are individual exceptions here and there1 they go to prove the rule4 ,we can no more ignore the history of medical and chemical science1 the findings of the microscope and laboratory1 without disaster1 than we can cut our country off from the traditions1 laws and customs of yesterday without similar results4 ,on the other hand1 it is at least equal folly to flout or discredit the mystical experience of the ages4 ,human life1 individually and corporately1 is a unit1 and due recognition must be given to all that goes to make it up4 ,,chapter ,,iii ,,in ,,relation ,,to ,,thought ,the mind includes the ,mystic ,sense in somewhat a similar way to the manner in which the body includes the physical senses4 ,but the ,mystic ,sense can be1 indeed must be1 considered as a distinct faculty having a peculiar function in the formation of that product of the mind called thought1 which is 8the effort to win over facts to ideas1 or to adjust ideas to facts40#ab ,the ,mystic ,sense can and does operate when the rationalizing faculty is reverently silent1 and by its operation prepares new material for pure reason to consider4 ,there is no specifically intellectual organ4 ,it is the whole man which apprehends knowledge just as it is the whole man and not an exclusively religious part of him1 which apprehends and is apprehended by eternities and infinities4 ,it is popularly supposed that science and mathematics call for the exercise of one set of faculties1 and philosophy and religion another4 ,whereas the truth is that the same faculties are used for all alike in pretty much the same relation to one another4 ,the ,mystic ,sense is as indispensable to science as it is to piety4 ,its method of operation is precisely the same in the one sphere as in the other4 ,we can best appreciate the important part the ,mystic ,sense plays in science by a survey of the foundations of accepted scientific fact4 ,the whole body of our knowledge concerning the material universe is constructed upon a few ultimates1 chief among them being the ether and the atom4 ,the physical senses1 so busy in that workshop of science1 the laboratory1 cease to be important when we deal with these fundamentals4 ,the discoverer of ether never perceived it by touch1 taste1 smell1 sight or hearing4 ,newton postulated it because he said it was a necessity1 exactly as we postulate the existence of ,god4 ,how could there be attraction across the measureless spaces which separate worlds if there were not some intangible substance8 ,the ether was therefore discovered to order by the ,mystic ,sense and accepted because it proved a good working hypothesis4 ,we are solemnly told by physicists that it is an 8elastic solid10 a 8pervasive fluid10 a 8tenuous substance40 ,and yet when we chase this elusive something into a corner we find it to be 8that which undulates10 a form of motion--well1 so is a field mouse6 ,again the atomic theory1 first conceived by the ,greeks1 was restated by ,dalton more than #b1jjj years later1 who brought it down 8from the clouds to the laboratory and factory40 ,but neither ,dalton nor anyone else ever touched an atom1 saw an atom1 heard an atom1 smelt an atom1 or tasted an atom1 ultimate of matter that it is4 ,the physicist claims1 however1 8that though he cannot handle or see them1 the atoms and molecules are as real as the ice-crystals in the cirrhus clouds that he cannot reach--as real as the unseen members of a meteoric swarm whose death glow is lost in the sunshine1 or which sweep past us unentangled in the night0--that the atoms are in fact 8not merely helps to puzzled mathematicians1 but physical realities40#ac ,all this may be so4 ,nevertheless both the ether and the atom are so little material as to escape physical perception as completely as a ghost1 and so nearly spiritual as to be perceived by the ,mystic ,sense with sufficient clearness to enable the scientist to use them as his fundamental hypothesis4 ,if this reasoning be true1 the ultimate of matter is spiritual and not material6 ,as with the ether so with the atom1 it was a scientific necessity4 ,the ,mystic ,sense contributed it to the laboratory1 where it has been contentedly accepted as the ultimate of matter1 until the other day1 when someone opened the window of the atom to discover that it was a huge universe1 of which a corpuscle or electron was the least particle1 related to the atom as a mote dancing in the sunbeam is to the room where it is4 ,no sense but the ,mystic ,sense has yet sensed the electron4 ,not only1 then1 has science accepted the findings of the ,mystic ,sense1 but1 having accepted them1 it has in the main not had reason to distrust them and continues confidently to base its research upon the foundation thus laid4 ,the freshest of more recent scientific discoveries1 evolution1 is as much the child of the ,mystic ,sense as of inductive reasoning4 ,it was the ,mystic ,sense of ancient philosophers1 exploring the unseen1 which first descried it on the horizon as the sailor at the masthead spies the distant land4 ,darwin was the helmsman who steered the ship to port4 ,he rationalized it and applied it as a working hypothesis4 ,it is instructive to note that ,darwin began his career with a rather acute sense of the mystical4 ,he had a keen appetite for poetry1 and pictures1 and the music in ,king's ,college ,chapel 8gave him intense pleasure1 so that his backbone would sometimes shiver40#ad ,he even began preparation for ,holy ,orders4 ,in later life the interests that meant so much to him in youth died4 8,my mind10 he says1 8seems to have become a kind of machine for finding general laws out of large collections of facts1 but why this should have caused the atrophy of that part of the brain alone1 on which the higher tastes depend1 ,i cannot conceive4 ,a man with a mind more highly organized or better constituted than mine1 would not1 ,i suppose1 have thus suffered2 and if ,i had to live my life again1 ,i would have made a rule to read some poetry and listen to some music at least once a week2 for perhaps the parts of my brain now atrophied would thus have been kept active through use4 ,the loss of these tastes is a loss of happiness1 and may possibly be injurious to the intellect1 and more probably to the moral character1 by enfeebling the emotional part of our nature40 ,it would be more accurate1 perhaps1 to explain this loss1 not by atrophy but by too narrow specialization4 ,his ,mystic ,sense and powerful imagination were not dead4 ,they were centred on a single object4 ,having developed his ,mystic ,sense in one or all the ways open to him1 a man may abandon its use in every direction but one4 ,christian worship1 poetry1 music prepare the ,mystic ,sense for that daring creation of hypotheses characteristic of ,darwin4 ,without his power of hypothesis he could never have become more than a mere collector of the jackdaw order4 ,he is his own best witness to the truth of this assertion4 ,he says1 8,i have steadily endeavored to keep my mind free so as to give up any hypothesis1 however much beloved 7and ,i cannot resist forming one on every subject71 as soon as facts are shown to be opposite to it10 adding that he could not remember 8a single first formed hypothesis which had not after a time to be given up or modified40 ,it is one of the chief functions of the ,mystic ,sense to present hypotheses4 ,without hypothesis the reason is a shorn ,samson4 ,a goal must be postulated1 otherwise the wood could not be seen for the trees1 and the intellect would be hopelessly lost in a tangle of underbrush and smothered by the weight of its own learning4 8,while theory is aimless and impotent without experimental check1 experiment is dead without some theory passing beyond the limits of ascertained knowledge to control it4 ,here1 as in all parts of natural knowledge1 the immediate presumption is strongly in favor of the simplest hypothesis2 the main support1 the unfailing clue1 of physical science is the principle that1 nature being a rational cosmos1 phenomena are related on the whole in the manner that conceptual reason would anticipate40#ae ,generalization of a tentative character precedes and gives a starting point for induction4 ,hypothesis is more often the child of intuitive processes which capture thought by quick assault than of slower and more analyzable forces4 ,first comes hypothesis1 then the accumulation of data1 finally1 when all available evidence is in1 rejection and the adoption of fresh hypothesis1 or modification1 or verification4 8,a bundle of disconnected facts is only the raw material for an investigation3 their mere collection is the very earliest stage in the process2 and even while collecting them there is nearly always some system1 some place1 some idea under trial40#af ,the spiritual contents of the physical universe are1 in part1 evolution1 the ether1 the atom and such like4 ,they bear material names1 but they are ideas1 out of reach of our sensory nerves1 and capable of being perceived1 first dimly and then clearly1 only through the ,mystic ,sense4 ,they form the allegorical department of scientific thought1 and are to the reality as the ,apocalypse is to the ,kingdom of ,heaven4 ,it would be without special gain1 however easy1 to multiply illustrations of the princely place which the ,mystic ,sense holds in scientific research4 ,let us1 therefore1 turn for a moment to mathematics with its array of imperturbable digits and prosaic facts4 ,no sooner does the mathematician begin to move1 than he finds it necessary to call to his aid the self-same faculty1 which furnishes the physicist with his ether and atoms1 and enables the worshipper to pray4 ,else how could he explore the fifth dimension1 and define a line as having length without breadth1 or a plane superficies as having only length and breadth1 or a point as having no parts8 ,it is not astonishing that the mathematician1 8,lewis ,carroll10 was the author of those most delicious imaginative works of immortal fame1 8,alice in ,wonderland0 and 8,through the ,looking-,glass40 ,his vocation prepared and trained him for his avocation1 and his avocation gave him new efficiency in his vocation4 ,that which made him able to write the story of dreamland equipped him as an able scholar--the use in proper relation to his other mental gifts of the ,mystic ,sense4 ,similarly it is not surprising1 but to be expected that ,bacon1 ,pasteur1 and ,kelvin were1 each in his own degree1 religious men4 ,they are the normal men of science1 ,la ,place1 ,huxley1 and ,haeckel being eccentrics and developed in a lop-sided way4 ,invention1 to turn to the department of practical science1 relates the same story4 ,long before men saw1 they dreamed4 ,the locomotive was a vision before it was a fact2 the aeroplane began as an idea1 stinging men into adventurous experiment1 before it spread its wings above the earth2 men talked across vast spaces in thought before the earliest cable ticked its message1 or the wireless system enthralled us by its wizardry4 ,the ,mystic ,sense is prophetic and sees to-morrow as though it were to-day1 dimly first and then with increasing clearness4 8,without much dim apprehension1 no dear perception2 nothing is more certain than this40#ag ,still once more1 when we turn to literature the ,mystic ,sense is a pole-star4 ,history is a museum of the curios of yesterday1 a pile of bones1 a series of occurrences1 a collection of bald facts as cold and bare as a heap of pebbles1 until the ,mystic ,sense enters the sterile valley and brings with it the breath of life4 ,an idiot with a memory can collect past facts as easily as a wee toddler can collect shells on the sea shore and to as good purpose4 ,but it needs a man who1 however vast his stock of information1 possesses a developed ,mystic ,sense to classify facts and reveal their insides4 ,facts never tell the truth to an unimaginative mind4 ,there is a higher form of accuracy and a deeper presentation of reality than a bare statement4 ,figures and prose1 taken alone1 are blind guides4 ,in normal childhood the ,mystic ,sense gets admirable training through the poetry and imaginative literature that belongs to the nursery in every nation4 ,it is justly considered improper to confine a child's education to the multiplication table1 scientific statement1 religious dogma1 and the memorizing of historic fact4 ,the kindergarten1 be its merits or defects what they may1 is an endeavor to rouse the young mind to accurate observation and calculation through the imaginative faculty4 ,allegory1 fable1 and multiplied illustration form the natural vehicle for imparting knowledge to the young4 ,the abstract is unintelligible1 the bald is uninteresting2 vivid description1 poetical and highly colored1 is the main road to knowledge4 ,care is taken to introduce fact in its best and prettiest clothing4 ,human life has a craving for the beautiful which is a phase of strength and an aspect of the real4 ,literature is the recorded expression of human life and thought1 colored by the character of its various authors4#ah ,art is literature on canvas1 in vibrant sounds1 and in stone4 ,poetry is a necessary and not an ornamental part of literature4 ,it is to a large extent the mystical embodiment of prose1 or perhaps it would be truer to say that it bears somewhat the same relation to prose that hypothesis does to science4 ,at any rate it is the distinctive literature of the ,mystic ,sense4 ,it is the literature of the young nation just as much as it is of the young child4 ,the earliest and the most permanent literature extant is either poetry or poetical in idea4 ,imagination1 a child of the ,mystic ,sense1 which runs wild unless disciplined1 was born earlier than more sober offspring of the mind4 ,poetry is the parent of prose4 ,the habit of the nursery or schoolroom is the reproduction on a small scale of the method of history--first poetry1 then prose4 ,he rules a nation who furnishes it with songs4 ,there is no firmer foundation for national life than a great legendary epic or a garland of folk songs4 ,the better1 if not the larger1 part of the ,old ,testament is poetic4 ,even the historical books do not pretend to be history as ,gibbon and ,green are history4 ,legend and history had not been distinguished from one another in those days4 ,legend is usually elaborately colored interpretation of fact where the actual occurrence has been lost in the interpretation1 to such an extent that it can never be recovered or can only be guessed at4 ,by subjective process1 somewhat akin to reflection or digestion1 the objective gains a new and transfigured self apart from and independent1 it may be1 of the original object4 ,thus legend is over-subjectified history4 ,the outside is ignored for the sake of the inside4 ,poetry and wholesome fiction must find permanent place in the life of a normal man4 ,do not delude yourself into thinking that your chief or only guides in life are logic and sense perception4 ,they are not4 ,intuition and sentiment lead you twice for every once these others do4 ,it is so much more comfortable1 not to say honest and reasonable1 to acknowledge frankly the primacy of your leaders1 than to follow them and pretend all the while that you are following other guides1 which is a species of disloyalty4 ,scientist1 inventor1 mathematician1 man of letters1 alike are not quite true to fact when they claim that pure reason and an exclusive process of induction control their mental operations4 ,i would raise the question whether there is any such thing as the exclusively inductive method4 ,is it not truer to speak of the deductive-inductive than of the inductive8 ,the ,mystic ,sense1 with its adventurous and sometimes blundering progress1 holds so important a place that without it logic and induction would be as grist without a mill4 ,to reach knowledge by 8pure reason0 is as impossible as to reach the sun with a stepladder4 ,even supposing it were possible to bring bare reason over against bald fact1 the result would reach only a degree beyond the achievement of a pig that counts1 or a jackdaw that gathers a store of glittering objects4 ,i have heard scrupulous people complain of the effect of fairy lore1 nursery fables1 and imaginative traditions like that of ,santa ,claus1 upon child life4 ,it may be a question to consider1 but it is dealing with a mote rather than with a beam4 ,cheap current literature1 and the psychologically false story1 which is characteristic of many of our magazines1 are far more of an injury to heart and mind than the imaginative excesses of the nursery4 ,the objection to the latter is not in the substance1 but in the unnecessary attempts to deceive and to confuse objective and subjective in the child mind4 ,santa ,claus is a harmless creature viewed as the ,spirit of ,christmas4 ,when he is turned into a chimney god to whom written or spoken prayers are offered1 it is another matter4 ,who can withstand the pathos of the little sister's death1 resulting from her petition before the fireplace for a new toy for her baby brother8 ,the flames took her and turned her into a burnt sacrifice to ,santa ,claus4 ,supply is usually responsive to demand and the amount of imaginative literature and versifying in the journals of the day is a fair indication of the appetite for that which stimulates the ,mystic ,sense in letters4 ,also its hectic character is indicative of the wild state of the psychic life of the readers4 ,the normal is counted uninteresting1 and the abnormal1 in incident and character1 is portrayed4 ,a steady diet of such reading leaves unhealthy blotches1 indelible and disfiguring1 on human life4 ,even in more serious literature the story of the abnormal may be given too great prominence4 ,valuable as the late ,professor ,james's ,varieties of ,religious ,experience may be1 it has the fault of studying the abnormal as though it were the ordinary1 leaving the great stretches of healthy religious experience practically untouched4 ,if a physiologist were to give his main attention to men with one green and one brown eye1 or with the heart on the right instead of the left side1 or some kindred peculiarities1 the sum total of his research would not contribute much to our knowledge of the normal man4 ,to conclude3 every man who respects his mind1 be his vocation what it may1 has need to guard his ,mystic ,sense from defilement1 and afford it opportunity for development4 ,in what is technically known as education great stress is laid on proportion and subject matter4 ,this is no less a necessity in maturer life than it is in youth4 ,the same result ensues upon reading anything that comes to hand1 that ensues upon eating anything that comes to hand4 ,so important a thing is it1 not only that we should be able to create hypotheses1 but also that our hypotheses should be sound1 that we must furnish our ,mystic ,sense with the same safeguards and stimulus that we afford our physical senses4 ,,chapter ,,iv ,,in ,,relation ,,to ,,character ,good character is the reaction upon the whole self caused by the ,mystic ,sense as a habit visioning1 and the will claiming1 the excellent4 ,it is the result on personality of a sustained effort to transcend the existing relation to life and its conditions1 a state of chronic dissatisfaction with the progress and achievement of the moment1 which makes the good mediocre by contrasting it with the superior and coveting the best conceivable as man's right and heritage4 ,the ,mystic ,sense is always finding a more excellent way4 ,excepting when taught to play casuistical tricks1 it does not look for the conventionally proper1 or rest comfortably in it4#ai ,it launches out into that noble freedom which1 from a group of probabilities1 selects that which is farthest removed from suspicion of selfish considerations and promises ultimately the best social results4 ,on the other hand it is not disregardful of the accepted code of morals4 ,this it takes as its foundation1 individualizing it for personal use1 and boldly submitting propositions for improvement to the social conscience for approval1 modification1 or rejection4 ,such approval1 modification1 or rejection is never a purely formal matter registered in the dictum of a tribunal but rather the culmination of a process akin1 in the moral sphere1 to that which is termed 8natural selection0 in the physical sphere4 ,character and morality are not synonymous4 ,strong character may be good or bad1 the latter being the result of the active exercise of the will in a conflict with goodness2 it is the transformation of evil from a mere negation into a positive1 personal force by conscious volition4 ,but our study is of good character and its cultivation1 so that when the word 8character0 is used the determinative 8good0 is understood4 ,character is the result of the correspondence of personality with the best that it knows4 ,it is measured by the faithfulness with which it responds to opportunity4 ,a man with small opportunity1 who is scrupulously conscientious in availing himself of all the privilege afforded him1 becomes a stronger character than another1 who1 with his great opportunity1 is less loyal in his use of it4 ,of course the greatest character is that which knows ideal virtue and consistently aims to bring up life to its level4 ,character is determined by reaction upon environment1 external and internal4 ,there are many suitable environments possible for every character1 more than there are unsuitable ones1 as the vicissitudes of most lives testify4 ,character is thus bound up closely with individual personality and is never abstract1 as morality is in the science of ethics4 ,character is created and disclosed by that phase of experience in which the ,mystic ,sense is busied in photographing ideals on the film monopolized by the actual to the discomfiture and obliteration of the latter4 ,better to-morrows are obtruded on poor to-days1 partly by virtue of the fact that the ,mystic ,sense is naturally in constant contact with the ideally best1 sensing and appropriating it just as the body1 without conscious effort on our part1 senses and appropriates light and air1 and partly because1 either feebly or vigorously1 most men claim for themselves by deliberate volition a larger life than that which is4 ,the possession of character is the sole justification of self-respect4 ,self-respect ensues upon the growth of character1 and is to character what perfume is to the flower4 ,it is due to the consciousness of having within ourselves that which is worthy--not mere moral acquiescence but something we have made peculiarly our own by active effort4 ,it is a high form of the consciousness which inspires an inventor when he has constructed a piece of mechanism4 ,self-respect is a witness to our having been individualized and is indifferent to external possessions or aught that is our own by virtue of favor and chance rather than by merit4 ,self-respect runs into self-conceit and stagnation when it rests content with that which is4 ,it never dawdles in its movements nor loafs on the street corners4 ,self-respect becomes self-contempt and self-abasement when our attention is turned from our cherished ideals and actual progress1 and fixed upon our defects and failures4 ,penitence is not a bar but a necessity to character and its fragrant effluence1 self-respect4 ,character calls for and expects communal respect in the same degree that it receives self-respect4 ,reputation should be commensurate with character4 ,it is possible for men to have the unmerited respect of their fellows without having self-respect4 ,this is due to the practice of deceit1 conscious or unconscious1 which enables them to simulate character and have appearance without corresponding reality4 ,to the man of character1 it is as truly a pain to be overestimated as to be underestimated4 ,he can afford to lose his reputation1 though he can never be exempt from the keen pain involved4 ,in the process of achieving character1 the great frequently1 if not always1 have to endure the withholding of respect on the part of the community4 ,seldom does a man make a contribution to progress without being temporarily at least discredited by those whom most of all he is aiming to benefit4 ,self-respect towers at such moments4 ,a man of character will trust himself when all men doubt him but make allowance for their doubting1 too2 he will wait and not be tired by waiting1 or being lied about1 won't deal in lies1 or being hated won't give way to hating4#bj ,ideals become tasks and tasks become character in social experience4 8,a talent10 says ,goethe1 8shapes itself in stillness1 but a character in the tumult of the world40 8,that which would have remained only a quality in 7our ,lord71 if ,he had stayed in the desert1 becomes a life when ,he goes forth into the world40 ,the ultimate test of a man's worth is his character and not his degree of morality--his power of volitional reaction upon environment1 objective and subjective4 ,every man at some time during his career1--most men for a considerable portion of it1 and many from beginning to end1--covets character4 ,those who fail to claim it for themselves seldom fail to admire it in others4 ,frequently they put as much effort into pretending they have it as would win for them the real thing4 ,they pay the price of gold for tinsel4 ,character has commercial value and sometimes men are honest according to law solely because it is politic1 or polite according to social requirement because it pays4 ,but the honesty and courtesy of such men are not virtues4 ,they are handmaidens of covetousness4 ,they contribute nothing to self-respect4 ,they have no moral content1 and serve only to aid in bolstering up a vicious characteristic4 ,however1 it is a tribute to the kingliness of character that1 either for its market value or because of its inherent worth1 men clothe themselves in its appearance when they do not seek the substance4 ,the substance may be had by every man4 ,man not only is1 but also acknowledges himself to be1 responsible for what he is4 ,he makes the confession when he keeps his worst self from the public gaze even though it promises him no special gain4 ,the extreme to which the sense of personal responsibility and accountability goes is evidenced by the fact that1 though for others we find it difficult to believe in the closing of the possibility of self-improvement and ultimate loss fixed and final1 many1 perhaps most of us1 think and act in our own case as though we at least shall be held strictly accountable for our character and reap as we live4 ,if we had no responsibility for what we were and did1 there would be no room for shame1 were we to be publicly known to be exactly what we are4 ,rob ,henley's poem of its defiant note and we are in the presence of sober fact3 8,it matters not how strait the gate1 ,how charged with punishments the scroll-- ,i am the ,master of my fate-- ,i am the ,captain of my soul40 ,character1 like fruit1 gets rich flavor through living in a climate of extremes which give robustness by threatening very existence4 ,the story of the transgression of ,adam and his consort is illustrative rather than singular4 ,the temptation set was the very stiffest to which human life1 being what it is1 could be subjected--a demand for self-discipline and obedience to mysterious law4 ,it is interesting that the first recorded strain put upon the human will was not to do rather than to do4 ,seemingly it was the limitation of freedom1 the restriction of choice1 the narrowing of experience4 ,in no other conditions could man have had a chance to gain character4 ,had our first human ancestors won their day without lapse1 every succeeding generation would have had to do the same4 ,you cannot inherit character4 ,you must win it4 ,temptation is never eliminated from human life1 as we know it4 ,its conquest in one form opens the door to its appearance in another form4 ,our earliest human ancestors having known the higher chose the lower4 ,but this did not1 either in their own case or in that of their offspring through a thousand generations1 close the door to the attainment of character4 ,human life begins in conditions which threaten character and therefore becomes eligible for character4 ,the complaint that there are those in the world who1 because of hopeless environment1 never have an opportunity1 finds sympathetic echo in every heart1 but it does not absolve us from responsibility to our own opportunity4 ,much is made of heredity by those who know little or nothing of the controversies which gather about the study of its operation4 ,the popular interpretation presses hard upon its thorns and forgets even the existence of its blossoms4 8,the sins of the fathers are visited upon the children unto the third and fourth generation10 is the dominating thought which1 by exclusive consideration1 diseases the mind of many a man until his whole imaginative nature is employed in the service of some congenital1 or supposed congenital1 weakness to make him its victim4 ,in this way fatalism is induced4 ,fatalism is a disease of the ,mystic ,sense which substitutes acquiescence for reaction4 ,it is the straw committing itself to the river1 not the oarsman using the current to his own advantage4 ,acquiescence is too tame a virtue for man1 if indeed it be a virtue at all4 ,whatever credit we give to heredity for endowing us with the tendencies of our evil forbears1 we must give it equal credit for endowing us with those of our good forbears4 ,if you are determined to be fatalistic1 be so fairly1 recognizing the possible transmission of every kind of tendency4 ,conscious acceptance of gifts of strength from the past is a powerful counter-irritant to defend us against a real or imagined inheritance of weakness4 ,the problem of heredity is obscured by the fog of controversy which just now envelopes it4 ,we must remember that the main questions in doubt are its method1 and extent1 and our ability to intervene so as to modify or improve its operations4 ,science very cautiously says that 8heredity suggests1 though it would be rash to say it is proved1 that man is almost entirely the product of inborn factors which are hardly affected by physical environment40#ba 8,given parents of certain constitution1 it can be said with confidence that on the average a certain proportion of their offspring will have such and such characters40 8,both the ,biometrician and ,mendelian agree that what is present in the germ-cell will be present in the individual1 and that external conditions as a rule play but a small part in determining its appearance40 8,almost entirely10 8hardly affected10 8on the average10 8a certain proportion10 8as a rule10 form a relatively large group of qualifying clauses in three short sentences4 ,when we know more certainly the mechanism by which heredity operates we shall be better able by eugenics and physiological or mechanical processes to combat its evils and foster its benefits4 ,in the meantime there is no call for us to stand idle4 ,if man were mere animal it would be another matter1 but he is not4 ,his ,mystic ,sense1 which links him to a superior order1 has steadily differentiated him from all below him4 ,it has enabled him to transcend environment4 ,by means of it he can acquire character even if the laws of transmission should forbid him to pass it on to his offspring by congenital endowment4 ,it is a finer and stronger thing to improve steadily the tradition of family or race by a series of successive personal conquests and achievements than to gain exemption from evil tendencies by the more or less mechanical process of procreation4 ,release from temptation is not necessarily a benefit1 and is never as productive of character as the gift of ability to defeat it4 ,frequently all that is needed is inspiration1 mystical and human1 to enable a man to rise above his evil inheritance and habit4 ,evil tradition is as real and destructive a phase of heredity as inborn weakness1 whereas on the other hand noblesse oblige4 ,it is rather the tradition of the family trait of intemperance than a transmitted physical peculiarity that keeps the line of drunkards unbroken4 ,children must not be allowed to suppose that they can be excused from struggle4 ,being prepared for all temptations as a normal part of experience they are least likely to become victims of any3 being made expectant of all virtues1 they may perchance glean some4 ,our environment is our opportunity1 particularly in those spots where it is uncongenial and threatening4 ,to chafe and fret is to increase the inimical possibilities of difficulty4 ,to think of it except with the intention of mastering it is weakening and depressing4 ,to remove it with our own hands rather than have another remove it1 if it be moveable1 or1 should it be immoveable1 to weave it as material into our scheme of life1 using its rough threads to the last stand1 is to achieve character4 ,a man must either fit his burden to his back or his back to his burden1 if he desires to remain man4 ,they are rare exceptions in mankind who have not capacity for so doing1 if not by themselves1 at any rate in a sympathetic social setting4 ,a burdened life by the free use of the ,mystic ,sense may become a privileged life4 ,introduce fearlessness and experimental curiosity into hardship1 and you get romance which keeps the wings of life moving and mounting1 and makes the world of men around look up in aspiring wonder4 8,there is no storme but this ,of your owne ,cowardise ,that braves you out2 ,you are the storme that mocks ,your selves2 you are the rocks ,of your owne doubt3 ,besides this feare of danger1 ther's no danger here2 ,and he that here feares danger1 does deserve his feare40#bb ,the ,mystic ,sense has an inner ear4 ,through it conscience delivers its message by means of which we come to know and understand the meaning of ought and ought not4 ,ready response to conscience is to be coveted above all things1 especially where conscience has been trained and illumined4 ,a friend once wrote me1 a few days before his death1 that he had come to see that what pretended to be education was no education at all unless it included the development of conscience4 ,but mere knowledge of right and wrong1 ought and ought not1 does not impart goodness4 ,to be aware that vice injures and virtue blesses is desirable but insufficient4 ,there is not less vice among those who know than there is among those who do not know ethics1 other things being equal1 excepting where education is conceived to be something more than the imparting of information4 ,sometimes nations and individuals covet character without being ready to pay the whole price for it4 ,they give admirable facilities for the development of certain phases of training essential to character1 but exclude that deciding factor which determines whether or not they may be woven into character4 ,influences from other sources may come in to repair wilful neglect1 but1 if not1 the training goes for nothing so far as character is concerned4 ,public schools can never give character its best opportunity without a practical recognition of religion4 ,purely secular education1 the imparting of learning including the science of ethics1 without religion in church and home to supplement it1 is a doubtful blessing at best4 ,the current idea of secular education is not new4 ,during the ,french ,revolution its leaders mapped out what appeared to be a satisfactory programme of instruction4 ,it was desired to have moral training1 first without religion or with the 8,worship of ,reason10 then with a minimum of religion4 ,the priests were suffered to continue as being at any rate moral policemen1 but ,danton planned to supplant them by officiers de morale4 ,all experiments were of no avail4 8,la morale populaire 444 cherche encore10 it was pathetically complained1 8un point d'appui solide40 ,then came freedom to worship1 and later the ,concordat reintroduced the old religious order1 partially1 it is true1 because the people could or would not live without it1 but largely for the sake of morals4 ,if religion without morality becomes superstitious sentiment1 morality without religion becomes for the average man inoperative ethics and ultimately a pitiless judge4 ,there is no more oppressive tyrant than a high ethical code with a will1 untrained1 uninspired1 and helpless to respond4 ,it becomes a mocking and cruel ,nemesis viewing with indifference its writhing victims4 ,the ,chinese ,classics are preserved by the wonderful nation who produced them1 as a literary treasure instead of as a practical code of conduct--the sure fate of the ,bible apart from the ,christian ,church4 ,it is too late in the day to pretend that morality and religion are synonymous1 however intimate their relationship1 or that the end of religion is to make men good4 ,righteousness1 which is the ,christian term for morality1 is to be had only in part by the practice of embracing the excellent and bathing our mystic self in the fountain of ideals4 ,the type of righteousness thus created can never be aught than self-conscious1 like an overdressed woman1 or a gaudy painting4 ,the ,mystic ,sense must occupy itself in still higher altitudes4 ,having come from ,god and being partaker of ,his nature1 it must aspire to ,him4 ,the end of life is religion1 and the end of religion is to know ,god4 ,the purest type of righteousness1 experienced or conceivable1 is created by our having as our dominant ambition to know the only ,god and ,jesus ,christ whom ,he hath sent4 ,the net result is ,christian ,character4 ,,chapter ,v ,,in ,,relation ,,to ,,religion ,the operation of the ,mystic ,sense in relation to religion is commonly called faith4 ,conversely1 faith under another name is that operation of the ,mystic ,sense which promotes health of body1 which affords a starting point for all intellectual1 scientific1 and other productive pursuits1 which leads character from strength to strength4 ,the subjective conditions under which1 and the spheres in which1 the ,mystic ,sense is employed1 differ4 ,but the faculty itself and its modus operandi are always the same4 ,just as the sense of bodily sight which views the dirt beneath our feet is the same sense which contemplates the blue sky1 so the inner sense of sight which perceives an electron1 an ideal1 or a hypothesis is the same sense which sees ,god4 ,it is as possible to see ,god as to see a hypothesis1 and as possible 7not more and probably less71 to see a hypothesis as to see ,god4#bc ,it is fitting that the most exalted operation of the ,mystic ,sense should be dignified by a distinctive term1 provided that in so doing no room is given for the implication that there is a faculty1 or set of faculties1 used in religion alone4 ,a man has religious capacity because he is man1 and not because he is a specially favored individual of his kind4 ,man1 unless he abdicates his manhood1 a task so difficult as to verge on the impossible1 must live by his ,mystic ,sense2 he must keep touch with the unseen1 or cease to be a man4 ,to be a man1 rounded and proportioned1 complete and splendid1 he must use his ,mystic ,sense not merely here and there but everywhere4 ,the ,mystic ,sense has as true an existence in the whole personality1 and relation to it1 as the physical sense of touch1 and is as acutely sensitive to the stimulus of the spiritual phase of reality as the body is to that of the material4 ,it is analogous to all the sub-divisions of the nervous system but chiefly to sight and hearing1 the most distinguished of the senses4#bd ,to perceive an ideal is as real a sensation as to look at a flower4 ,an impression is left behind not unlike the photograph of the flower retained on the retina of the eye and revived by act of memory and will4 ,but the visualizing has nothing to do with physical sense perception1 and the part of the personality thus impressed is spiritual4 ,to characterize tactual sensation of the body as real necessitates a like characterization of the tactual sensation of the spirit4 ,if it be argued that in the latter relationship there is no certainty as to what is phantasm and what reality1 let it be remembered that the history of science is largely a series of corrections of imperfect sense records4 ,a highly developed power of observation with ability for accurate registration and correlation is the distinguishing feature of culture4 ,the ,mystic ,sense1 like the bodily senses1 is capable of increasingly accurate perception by skilful and disciplined use4 ,it takes its beginnings in gropings like the awkward jerks of a baby's limbs1 and develops into ordered and reliable movement by exercise and experiment1 which includes mistakes and the profit accruing to the experience4 ,superstition bears the same relation to faith that a false scientific hypothesis bears to ascertained fact4 ,the ,mystic ,sense in its infant working catches a distorted view of the ideal1 as when ,darwin propounded his conception of heredity by pangenesis1 and leads us astray in science2 in like manner in religion a glimpse1 through a mist of ignorance and moral deficiency1 of the ,absolute1 eventuates in superstition4 ,both are necessary stages in the training of the ,mystic ,sense4 ,similarly to the way in which the theory of pangenesis stimulated discussion and research so as to aid the ,mystic ,sense to a more accurate perception of the true hypothesis of the manner of heredity1 the superstitions of the nations conceived in sincerity1 crude and even repulsive though they be1 have contributed to the complete knowledge of ,god and ,his character which forms our most valuable heritage4 ,it is not hazardous to say that the ideals and hypotheses which are still waiting for the cognition of the ,mystic ,sense transcend gloriously those thus far apprehended4 ,this means that science is in its infancy4 ,it is equally true to assert that religion1 so far from having fallen into decline1 is but girding itself to scale heights impatient to feel the tread of human feet4 ,that which is good and true in itself must persist1 whatever its crudeness and blemishes4 ,the ,mystic ,sense in relation to religion is only at the beginning of its history4 ,human1 that is mystic1 life began at so remote a period as to be beyond the reach of research4 ,the operation of the ,mystic ,sense through many thousands of years#be prior to human records led the way to that ordered approach to ,god which we call religion4 ,the possibilities of its growth for the race at large are indicated and emphasized by individual instances taken from the common crowd4 ,the world is just at this moment engrossed in seeing that every one should have an opportunity of developing fine physique and of acquiring information4 ,it is assumed that under proper conditions a high average may be reached4 ,the same is to be postulated for the development of the ,mystic ,sense in relation to the highest and best in religion4 ,under a sufficient stimulus the average man will be able to apprehend what now is reached only by a minority4 ,this1 however1 can not come to pass until a whole world of men strain their inner eye and quicken their inner ear in the same direction1 each contributing of his own strength to the rest1 and all to each4 ,the history of ,christianity and its immediate progenitor1 ,judaism1 is the record of the highest development of the ,mystic ,sense in religion4 ,in the course of its progress the ,absolute rises from a dim shadow to the greatest ,reality4 ,it is distinctively the religion of orderly and rational mysticism4 ,at first1 men1 feeling the working of the ,mystic ,sense1 used it in a childish way4 ,what was splendid in them would be culpable in us4 ,abraham could consider it a call of ,god to slay his son3 a man of to-day could only think of it as a monstrous crime against ,god and society1 revolting even to contemplate4 ,it marked a stage in the rationalizing of faith when at the last moment ,abraham saw mystically that it was not ,god's purpose that any human being should ever do at ,his bidding an inhuman deed4 ,the most perfect individual life of faith ever lived was that of ,jesus ,christ4 ,his ,mystic ,sense never erred4 ,he was never so exclusively ,divine as not to be completely human4 ,he was ,god living the life of man4 ,he walked by faith1 not by sight4 ,visions and ecstasies found rare and momentary place in ,his experience4 ,he reached ,his goal by the use of those gifts and endowments which we have in common with ,him1 and proclaimed forever to the race of men that it is the simple1 steady1 patient exercise of the ,mystic ,sense toward a ,god who is revealed as ,love1 which exalts human life and puts it in the way of winning incomparable power and beauty4 ,his reply to the query1 ,what shall we do1 that we might work the works of ,god1 is1 ,this is the work of ,god1 that ye believe--believe on ,him whom ,he hath sent4 ,further1 ,he makes the astounding prophecy1 ,assuredly ,i announce that he that believeth on me1 the works that ,i do shall he do also2 and greater works than these shall he do4 ,the early ,christians were distinguished from their fellows as men who exhibited in high degree the faculty of belief so as to be in a unique sense 8,believers10 and their religion was one in which faith played so prominent a part as to merit the name of 8,the ,faith40 ,the whole ,christian era has been an era of faith or the exercise of the ,mystic ,sense4 ,no great work can be found in it1 in science1 literature or religion which has not been made possible by the stimulus given to faith by the influence of ,jesus4 ,miracles do not cease to be miraculous when they cease to be mysterious1 and the ,christian centuries are strewn with such miracles--many of them1 works of healing and moral restoration1 as great as those of ,jesus4 ,but the greater works than ,his still lie before us when we have sufficiently shed materialism and committed ourselves more implicitly to the life of faith4#bf ,the disappearance into the spirit world of ,jesus has made that world human1#bg so that the ,mystic ,sense can be as truly at home in it as it is in scientific research4 ,he prepared for ,his withdrawal thither by centring the attention of ,his friends upon it4 ,his manifestations after ,his death on the cross were primarily to the ,mystic ,sense of ,his followers4 ,that is to say1 those unaccustomed to use the ,mystic ,sense in a religious way were incapable of seeing ,him4 ,it was impossible for ,him to show ,himself to the irreligious or enemies of ,god4 ,this does not mean that it was only to the ,mystic ,sense of believers that ,he manifested ,himself1 but also to their bodily senses by way of the ,mystic ,sense4 ,there is much that comes to the cognizance of the ,mystic ,sense through physical perception1 and unless there is a refined and cultured nervous organism there is no mystical connotation4 ,a ,peter ,bell could not find the mystical in nature4 8,a primrose by a river's brim ,a yellow primrose was to him1 ,and it was nothing more40 ,the same primrose to a ,linnus or an ,asa ,gray would reveal an unseen world4 ,conversely1 there are some things which cannot affect our physical being except by the way of mystical experience4 ,striking instances of this sort have been suitably termed by von ,hgel 8psycho-physical40 ,they are possible only where there is extraordinary sympathy between the mystical and physical1 the latter having been made very completely the servant of the former4 ,only the mystic1 or the specialist in the use of the ,mystic ,sense1 is eligible for such experiences4 ,the tremendously real fellowship with the ,risen ,lord of the disciples was of an ecstatic or psycho-physical order4 ,it degrades the ,resurrection manifestations to overemphasize their physical reality as though this1 rather than the mystical1 were the important feature4 ,their dominant note is spiritual4 ,the physical perception came through the mystical4 ,the experience of the disciples could not be reproduced in after times with other men1 for the necessary conditions were wanting4 ,here and there among spiritual giants there is a well authenticated psycho-physical experience1 but it is of phenomenal rather than of spiritual or moral value4 ,and yet it is within our power to see the ,christ as really and effectively as the ,apostles did1 though not wholly after the same manner4 ,st4 ,paul did not begin his life of faith when he had his psycho-physical experience on the road to ,damascus4 ,he reached there a turning point in its history4 ,he was converted1 turning his mystic powers in a new direction4 ,those who were with him were not sufficiently developed to see all that he saw or hear all that he heard4#bh ,his vision of ,jesus was momentary but his life of faith was continuous4 ,if faith was at its beginning when ,abraham made his venture1 it reached an illustrative and inviting climax when ,st4 ,paul made his4 ,it was greater for ,st4 ,paul to espouse the cause of the ,christ than to have a vision of ,jesus4 ,the phenomenal or extraordinary does not always culminate in such courage and devotion as his4 ,it was because he was a mystic that he had his vision1 not because he had a vision that he became a mystic4 ,the ,apostles who knew ,jesus in the flesh had a lesser opportunity for faith than ,st4 ,paul who saw ,him but once and then after psycho-physical fashion1 and who never apprehended ,him with all his bodily senses like those who saw 8with their eyes0 and 8beheld10 and whose 8hands handled0 the ,word of ,life4 ,it was fitting that ,st4 ,paul should give ,christianity the impetus which made it a world religion4 ,the highest development of faith has assigned to it the biggest undertaking4 ,st4 ,peter with undeveloped intellectual gifts and faith based on sight could not do what ,st4 ,paul with highly developed reason and singular faith could do4 ,the ,risen ,jesus ,himself declared that faith dependent upon physical or psycho-physical experience is of a lower order than that in which the mystic sense is independent of phenomenal action of the bodily sense--,because thou hast seen me1 thou hast believed3 blessed are they that have not seen1 and yet have believed4 ,the great multitude of mortals will always be outside of psycho-physical experiences4 ,there is no religious loss in the fact4 ,rather the contrary4 ,that which gives the soul its permanent hold upon moral and spiritual realities and regard for them in mystics is not their rare psycho-physical experiences1 but the same exercise of the ,mystic ,sense in the daily round of commonplace religious duty which is open to every human being1 with like wonderful results upon character4 ,a phenomenal spiritual occurrence in the case of one who was not living a religious life would be a mere wonder1 perhaps even productive of spiritual harm4#bi ,such experiences are never to be sought for4 ,if they come their peril is not less than their inspiration4 8,the trivial round1 the common task1 ,will furnish all we need to ask1 ,room to deny ourselves1 a road ,to bring us daily nearer ,god40 ,it is a great barrier to religious effort among the crowd1 for those living the life of faith1 to give the impression that their experience is one of a series of ecstasies4 ,it is no more so than is that of a student of science or higher mathematics4 ,it is the life of faith open to all men which forms the religious life of the best men and the best religious life of all men--the constant placing of ,god before the ,mystic ,sense in a way not dissimilar from that in which the scientist approaches his hypothesis4 8,think not the ,faith by which the just shall live ,is a dead creed1 a map correct of heaven1 ,far less a feeling fond and fugitive1 ,a thoughtless gift1 withdrawn as soon as given2 ,it is an affirmation and an act ,that bids eternal truth be present fact40 ,though the ,mystic ,sense is not the sole religious faculty1 it holds the primacy here as in every distinctively human activity4 ,used with reason its operation becomes reasonable or rational faith4 ,its opposite is not reason but sight1 that is to say1 the unaided findings of the bodily senses of which sight1 being the most princely1 is representative4 ,hence ,st4 ,paul's contrast--we walk by faith1 not by sight4 ,even here it is hardly fair to say there is antagonism4 ,sight is the enemy of faith only when it refuses to be an ally4 ,sight sees1 faith in-sees and therefore fore-sees4 ,sight has boundaries which it cannot pass4 ,faith has horizons which retreat as it advances4 ,faith has become increasingly rational as the world has grown older and experience has been added to experience4 ,its explorations in the world of ideals have been more frequent and daring with the advance of time4 ,consequently the man of to-day makes his flights thitherwards with a fulness of assurance on rational grounds or grounds of high probability which would have been impossible to an ,abraham4 ,if the triumphs open to faith have multiplied1 so have the deterrent forces holding it back or set in battle array to thwart or otherwise impair it4 ,the commonest injury wrought upon faith is the deflecting of it from the worthy to the unworthy or less worthy4 ,if a man's ,mystic ,sense1 acute in other directions1 is dormant or sluggish in religion1 the reason is usually to be found1 ,i think1 in circumstances analogous to those which make a student of belles lettres1 for instance1 indifferent to science1 or a philosopher careless of the exploits of commerce1 cases of which are not wanting4 ,the mind finds higher pleasure among certain persons in being exclusive and technical than in being catholic4 ,so the ,mystic ,sense can fall short of its highest employment simply because there is not in its possessor the will to employ it commensurately with its capacity4 ,the explanation why some men are not actively religious must be sought elsewhere than in the contention that they are short a faculty4 ,the ,mystic ,sense1 which by virtue of their humanity they possess1 is not employed by them religiously from whatever reason--defective interest1 prejudice1 antagonism1 environment4 ,nevertheless the same inner sense is pushed to its fullest activity in other directions4 ,the faculty which by a daring leap fixes on the evolutionary hypothesis1 or with imaginative subtlety suggests the plot of a novel1 is the self-same one which enables us to say1 8,our ,father1 which art in heaven40 ,the consideration of vicious men who are irreligious does not come within the purview of this discussion4 ,religion and vice are mutually exclusive1 though piety and immorality are not1 so that we have the anomaly of immoral character revelling in pious practices4 ,one thing remains to be said4 ,the use of the ,mystic ,sense in religion1 more perhaps than in any other sphere1 cannot begin and end in individualism4 ,it is requisite for each to submit the results of his mystic excursions and explorations to the conclusions of the most advanced religion4 ,mystic observation and experience must have the support and purification of universal mystic experience that will distinguish between the false and the true1 phantasm and reality1 and deliver the individual from eccentricity and extravagance4 ,in other words1 a church is more necessary than a chamber of commerce1 a national government1 or an academy of science4 ,mystic experience must be organized like all other experience4 ,as the world grows older and man wiser1 organization develops and broadens4 ,national societies and alliances become international and a parliament of man seems a reasonable goal toward which to press4 ,human life in its individual aspect finds its fullest freedom in organization and not apart from it4 ,the idea of the ,catholic ,church is as old as ,christianity4 ,one ,body1 one spirit1 one ,lord1 one ,faith1 one ,baptism1 said ,st4 ,paul before ,christianity was fifty years old--and the use of the ,mystic ,sense independently of organized ,christian experience cannot hope to reach valuable results4 ,reformers of religion are eccentrics and detract from their service so far as they ignore the religious experience of the ages by assuming exclusive positions or lifting a doctrine out of its setting4 ,our ,lord never broke with the faith of ,his fathers4 ,his last act was to partake of the ,passover according to the law4 ,it was the ,jews who broke with ,him4 ,he came not to destroy but to fulfill4 ,the only setting for any one part of the truth is all the rest of the truth4 ,the only relationship big enough for any one man is all the rest of mankind4 ,when at last the disturbed and broken ,christian ,church comes to rest in the large scheme of unity planned by its ,founder1 then the mystical life of man will gain a power and splendor which now is but a vision and a hope4 99 99 99 99 99 ,this concludes my endeavor to credit the ,mystic ,sense with that dignity and position of importance which belongs to it by right4 ,the attempt is crude and the brilliant vision which ,i had at the beginning of my task has become dimmer under the process of putting it into words4 ,whatever has been written stands as a contribution of thought and experience which cannot be of much value until it has been purified from the dross of individualism through the findings of religion and science1 and lost in the great volume of truth to which ,i submit it with reverence and loyalty4 ,,footnotes #a ,it is only partially true to say that concept follows upon percept4 ,their action is simultaneous more nearly than consecutive4 ,conceptualism as a complete system cannot perhaps stand but in its origin it was a healthy reaction against both nominalism and realism1 as well as a mediator combining the good in both4 #b ,heb4 xi3#a4 #c ,,von ,h,,gel1 ,the ,mystical ,element of ,religion1 vol4 ii1 p4 #bfd4 #d ,mk4 x3#bc4 #e ,mk4 x3#bd1 #be4 #f 2 1 1 4 #a ,cor4 ii1 #ad4 #g 8,true priority and superiority lies1 not with one of these constituents against the other1 but with the total subjective--objective interaction or resultant1 which is superior1 and indeed gives their place and worth to1 those interdependent parts40--,,von ,h,,gel',s ,mystical ,element of ,religion1 vol4 ii1 p4 #aad4 #h ,,tyrrell',s ,christianity at the ,cross ,roads1 p4 #bdj4 #i ,quoted by ,,von ,h,,gel1 vol4 ii1 p4 #ah4 #aj ,,charlotte ,,perkins ,,stetson',s ,in this our ,world4 #aa ,the ,mystical ,element of ,religion1 vol4 ii1 pp4 #eg1 #eh4 #ab ,,royce',s ,the ,world and the ,individual1 ,first ,series1 p4 #eh4 #ac ,see ,,macfie',s ,science1 ,matter and ,immortality1 an admirable volume on this entire topic4 #ad ,,darwin',s ,autobiography4 #ae ,sir ,,joseph ,,larmor in his ,wilde ,lecture 7#aijh7 quoted by ,sir ,,oliver ,,lodge in ,reason and ,belief1 p4 #agb4 #af ,reason and ,belief1 p4 #aha4 #ag ,the ,mystical ,element of ,religion1 vol4 ii1 p4 #bfe4 ,the author quotes ,,kant--8we can be mediately conscious of an apprehension as to which we have no distinct consciousness40 8,the field of our obscure apprehensions1--that is1 apprehensions and impressions of which we are not directly conscious1 although we can conclude without doubt that we have them--is immeasureable1 whereas clear apprehensions constitute but a very few points within the complete extent of our mental life40 #ah 8,literature consists of those writings which interpret the meanings of nature and life in words of charm and power1 touched with the personality of the author1 in artistic forms of permanent interest40--,,van ,,dyke',s ,the ,spirit of ,america1 p4 #bdb4 #ai 8,the wealthy class in ,rome and all over ,italy began to conform to that conventional code of propriety by which the rich seem always destined1 in the progress of civilization1 to become more and more enslaved1 till finally they lost all feeling for what is serious and genuine in life4 ,the new generation followed their example with alacrity1 and preached the new conventions with a passionate vehemence which must have been highly exasperating to those of their seniors who were still attached to the simplicity of primitive manners4 ,amongst those who protested against this development there was1 however1 one prominent figure of the younger age1 ,marcus ,porcius ,cato1 a man of rich and noble family1 and a descendant of ,cato the ,censor4 ,his puritan spirit revolted against the tyranny of fashion to which the golden youth of ,rome wished to make him conform2 he would walk in the streets without shoes or tunic1 to accustom himself1 as he said1 only to blush at things which were shameful in themselves1 and not merely by convention40--,,ferrero',s ,greatness and ,decline of ,rome1 vol4 i1 pp4 #ace1 #acf4 #bj ,,kipling',s ,if--4 #ba ,,doncaster',s ,heredity in the ,light of ,recent ,research 7#aiaj71 p4 #aac ff4 #bb ,,crashaw4 #bc ,a hypothesis receives passively our quest3 ,god moves to meet us4 #bd ,,newman in his ,dream of ,gerontius endows the disembodied soul with perceptive powers analogous to those of the body1 saying only the sense of sight4 ,thus3 ,soul4 8,i cannot of thy music rightly say ,whether ,i hear1 or touch1 or taste the tones40 444 8,how comes it then ,that ,i am hearing still1 and taste1 and touch1 ,yet not a glimmer of that princely sense ,which binds ideas in one1 and makes them live80 ,angel4 8,nor touch nor taste1 nor hearing hast thou now2 ,thou livest in a world of signs and types1 ,the presentation of most holy truths1 ,living and strong1 which now encompass thee4 ,a disembodied soul1 thou hast by right ,no converse with aught beside thyself2 ,but1 lest so stern a solitude should load ,and break thy being1 in mercy are vouchsafed ,some lower measures of perception1 ,which seem to thee1 as though through channels brought1 ,through ear1 or nerves1 or palate1 which are gone4 444 ,how1 even now1 the consummated ,saints ,see ,god in heaven1 ,i may not explicate2 ,meanwhile1 let it suffice thee to possess ,such means of converse as are granted thee1 ,though1 till that ,beatific ,vision1 thou art blind40 ,the idea underlying the ,beatific ,vision is the complete apprehension of ,god by the complete man4 ,sight is chosen to denote this bliss because it is a princely co-ordinating sense1 and our ,lord spoke of the heritage of the pure in heart as being the vision of ,god1 a heritage let it be noted1 however1 for now and not merely for hereafter4 ,it seems reasonable to suppose that our powers of perception after death will be those mystic powers which we enjoy and use now1 though then they will be rapidly developed as being our only perceptive powers4 ,this suggests the investigation in progress of psychic phenomena by scientific methods4 ,the result may lead to an increase of our knowledge regarding the nature of such phenomena4 ,but ,i do not see how1 if communication with the departed be possible at all1 we can expect to reach1 and be reached by1 them except through the ,mystic ,sense4 ,the invocation of ,saints seems to me more in line with what is probable than some of the experiments of the day4 ,disembodied spirits presumably approximate the nature of ,god and can approach or be approached only after a purely spiritual or mystical fashion1 excepting in those rare psycho-physical instances which are themselves contingent upon a highly developed mystical character and experience4 #be ,progressive civilization may be said to have begun #h1jjj ,b4 ,c4 #bf ,two things must be remembered in connection with the interpretation of ,jno4 xiv ff4 ,in the first place1 these chapters1 bursting as they are with startling promises which the critic claims have not been made good1 were addressed to a select and specially trained group of followers4 ,for instance1 ,whatsoever ye shall ask in my name1 that will ,i do1 constitutes a promise that could not have been made to a heterogeneous crowd4 ,it presupposes an understanding of the mind of ,christ that keeps prayer within its appointed limits4 ,a promise of this sort made to a ,st4 ,john would be fulfilled1 whereas it could not be fulfilled in the case of a man who thought that a prayer for the success of his lottery ticket1 or the triumph of a competitive business scheme stained with dishonor1 might be offered in the name of ,jesus4 ,in the second place1 these chapters were written down and became accepted ,scripture not less than three quarters of a century after they were spoken1 by one who1 in common with like-minded companions1 had experienced the faithfulness of our ,lord's promises4 ,these men knew them to be true1 not merely because our ,lord had said them1 but also because ,christian experience1 had verified them4 ,this is so of the entire ,gospel record4 ,that was remembered and recorded which ,christian experience had verified4 #bg ,similarly ,his advent into our human world made it ,divine4 #bh ,acts ix1 #g2 xxii1 #i4 #bi ,the miracles of ,moses before ,pharaoh are illustrative of that which abounds in history--wonders hardening further an irreligious life4