explains nothing about the universe by which these senses are impressed,
so all discussion of spiritual faculty and experience remains within the
human radius and neither invalidates nor accounts for the spiritual
world. When the psychologist has finished telling us all that he knows
about the rules which govern our mental life, and how to run it best, he
is still left face to face with the mystery of that life, and of that
human power of surrender to Spiritual Reality which is the very essence
of religion. Humility remains, therefore, not only the most becoming but
also the most scientific attitude for investigators in this field. We
must, then, remember the inevitably symbolic nature of the language
which we are compelled to use in our attempt to describe these
experiences; and resist all temptation to confuse the handy series of
labels with which psychology has furnished us, with the psychic unity to
which they will be attached.

Perhaps the most fruitful of all our recent discoveries in the mental
region will turn out to be that which is gradually revealing to us the
extent and character of the unconscious mind; and the possibility of
tapping its resources, bending its plastic shape to our own mould. It
seems as though the laws of its being are at last beginning to be
understood; giving a new content to the ancient command "Know thyself."
We are learning that psycho-therapy, which made such immense strides
during the war, is merely one of the directions in which this knowledge
may be used, and this control exercised by us. That regnancy of spirit
over matter towards which all idealists must look, is by way of coming
at least to a partial fulfilment in this control of the conscious over
the unconscious, and thus over the bodily life. Such control is indeed
an aspect of our human freedom, of the creative power which has been put
into our hands. In all this religion must be interested: because, once
more, it is the business of religion to regenerate the whole man and win