then, I use for the purpose of exposition some of those labels which are
affected by the newest schools, I do so without any suggestion that they
represent the only valid way of dealing with the psychic life of man.
Indeed, I regard these labels as little more than exceedingly clever
guesses at truth. But since they are now generally current and often
suggestive, it is well that we should try to find a place for spiritual
experience within the system which they represent; thus carrying through
the principle on which we are working, that of interpreting the abiding
facts of the spiritual life, so far as we can, in the language of the
present day.

First, then, I propose to consider the analysis of mind, and what It has
to tell us about the nature of Sin, of Salvation, of Conversion; what
light it casts on the process of purgation or self-purification which is
demanded by all religions of the Spirit; what are the respective parts
played by reason and instinct in the process of regeneration; and the
importance for religious experience of the phenomena of apperception.

We need not at this point consider again all that we mean by the life of
the Spirit. We have already considered it as it appears in history--its
inexhaustible variety, its power, nobility, and grace. We need only to
remind ourselves that what we have got to find room for in our
psychological scheme is literally, a changed and enhanced life; a life
which, immersed in the stream of history, is yet poised on the eternal
world. This life involves a complete re-direction of our desires and
impulses, a transfiguration of character; and often, too, a sense of
subjugation to superior guidance, of an access of impersonal strength,
so overwhelming as to give many of its activities an inspirational or
automatic character. We found that this life was marked by a rhythmic
alternation between receptivity and activity, more complete and