modern psychologists. It is that we have a conscious, or lower, human
self, and a subconscious, or better self. This subconscious self
stretches down, as it were, into the depths of the universe and taps the
source of spiritual power. And it is through the subconscious self that
every man is potentially divine. Potentially, because the conscious self
has to reach out by an effort of the will to effect this union with the
spiritual in the subconscious, and when it is effected, it comes from the
response of the subconscious. Apparently from without, as a gift, and
therefore, in theological language, it is called grace. This is what is
meant by being born again, the incarnation of the Spirit in the
conscious, or human. The two selves are no longer divided, and the
higher self assumes control,--takes the reins, so to speak.

"It is interesting, as a theory. And the fact that it has been seriously
combated by writers who deny such a function of the subconscious does not
at all affect the reality of the experience.

"Once we have had a vision of the true meaning of life a vision which
stirs the energies of our being, what is called 'a sense of sin'
inevitably follows. It is the discontent, the regret, in the light
of a higher knowledge, for the: lost opportunities, for a past life
which has been uncontrolled by any unifying purpose, misspent in futile
undertakings, wasted, perhaps, in follies and selfish caprices which have
not only harmed ourselves but others. Although we struggle, yet by
habit, by self-indulgence, by lack of a sustained purpose, we have formed
a character from which escape seems hopeless. And we realize that in
order to change ourselves, an actual regeneration of the will is
necessary. For awhile, perchance, we despair of this. The effort to get
out of the rut we have made for ourselves seems of no avail. And it is
not, indeed, until we arrive, gradually or otherwise, and through a