and creative emotion, and we have found a single formula to
apply, and a single explanation to avail for the loss of
personality. The conditions of such experiences bring about
the disappearance of one term, and the impregnable unity of
the other. Without transition between two terms in consciousness,
two objects of attention, the loss of the feeling of personality
takes place according to natural psychological laws. It is no
longer a mystery that in intense experience the feeling of
personality dissolves.

One point, however, does remain still unexplained,--the bliss
of self-abandonment. Whence are the definiteness and intensity
of the religious and aesthetic emotions? The surrender of the
sense of personality, it seems, is based on purely formal
relations of the elements of consciousness, common to all three
groups of the analyzed emotions. Yet it is precisely with a
fading of self-feeling that intensity and definiteness deepen.
But how can different and emotionally significant feelings
arise from a single formal process? How can the worship of
God become ecstatic joy through the loss of personality? The
solution of this apparent paradox is demanded not only in
logic, but also by those who would wish to see the religious
trance distinguished also in its origin from those of baser
content.

But it is, after all, the formal nature of the phenomenon that
gives us light. If variation in the degree of self-feeling is
the common factor, and the disappearance of the transition-
feeling its cause, then the lowest member of the scale, in
which the loss of self-feeling takes place with mathematical