tain sphere of fact and trouble, which each must deal
with in a unique manner. One of us must soften himself, another must
harden himself; one must yield a point, another must stand firm--in
order the better to defend the position assigned him. If an Emerson
were forced to be a Wesley, or a Moody forced to be a Whitman, the
total human consciousness of the divine would suffer. The divine can
mean no single quality, it must mean a group of qualities, by being
champions of which in alternation, different men may all find worthy
missions. Each attitude being a syllable in human nature's total
message, it takes the whole of us to spell the meaning out completely.
So a "god of battles" must be allowed to be the god for one kind of
person, a god of peace and heaven and home, the god for another. We
must frankly recognize the fact that we live in partial systems, and
that parts are not interchangeable in the spiritual life. If we are
peevish and jealous, destruction of the self must be an element of our
religion; why need it be one if we are good and sympathetic from the
outset? If we are sick souls, we require a religion of deliverance;
but why think so much of deliverance, if we are healthy-minded?[331]
Unquestionably, some men have the completer experience and the higher
vocation, here just as in the social world; but for each man to stay in
his own experience, whate'er it be, and for others to tolerate him
there, is surely best.

[331] From this point of view, the contrasts between the healthy and
the morbid mind, and between the once-born and the twice-born types, of
which I spoke in earlier lectures (see pp. 159-164), cease to be the
radical antagonisms which many think them. The twice-born look down
upon the rectilinear consciousness of life of the once-born as being
"mere morality," and not properly religion. "Dr. Channing," an
orthodox minister is reported to have said, "is excluded from the
highest form of religious life by the extraordinary rectitude of his
character." It is indeed true that the outlook upon life of the
twice-born--holding as it does more of the element of evil in
solution--is the wider and completer. The "heroic" or "solemn" way in
which life comes to them is a "higher synthesis" into which healthy-
mindedness and morbidness both enter and combine. Evil is not evaded,
but sublated in the higher religious cheer of these persons (see pp.
47-52, 354-357). But the final consciousness which