who gives to man God's holy will. Revelation is the means
through which the will of God is declared directly and in fullness to
man. These revelations are got through dreams of sleep or in waking
visions of the mind, by voices without visional appearance or by actual
manifestations of the Holy Presence before the eye. We believe that
God has come in person and spoken to our prophet and revelator."

Other revelations are described as "openings"--Fox's, for example, were
evidently of the kind known in spiritistic circles of to-day as
"impressions." As all effective initiators of change must needs live
to some degree upon this psychopathic level of sudden perception or
conviction of new truth, or of impulse to action so obsessive that it
must be worked off, I will say nothing more about so very common a
phenomenon.

When, in addition to these phenomena of inspiration, we take religious
mysticism into the account, when we recall the striking and sudden
unifications of a discordant self which we saw in conversion, and when
we review the extravagant obsessions of tenderness, purity, and
self-severity met with in saintliness, we cannot, I think, avoid the
conclusion that in religion we have a department of human nature with
unusually close relations to the transmarginal or subliminal region.
If the word "subliminal" is offensive to any of you, as smelling too
much of psychical research or other aberrations, call it by any other
name you please, to distinguish it from the level of full sunlit
consciousness. Call this latter the A-region of personality, if you
care to, and call the other the B-region. The B-region, then, is
obviously the larger part of each of us, for it is the abode of
everything that is latent and the reservoir of everything that passes
unrecorded or unobserved. It contains, for example, such things as all
our momentarily inactive memories, and it harbors the springs of all
our obscurely motived passions, impulses, likes, dislikes, and
prejudices. Our intuitions, hypotheses, fancies, superstitions,
persuasions, convictions, and in general all our non-rational
operations, come from it. It is the source of our dreams, and
apparently they may return to it. In it arise whatever mystical
experiences we may have, and our automatisms, sensory or motor; our
life in hypnotic and "hypnoid" conditions, if we are subjects to such
conditions; our delusions, fixed ideas, and hysterical accidents, if we
are h