23.]

[Footnote 73:

"Amor tu se'quel ama
donde lo cor te ama."

--Jacopone da Todi: Lauda 81.]

[Footnote 74: Cf. Watts: "Echo Personalities," for several illustrations
of this law.]

[Footnote 75: Livingstone: "Mary Slessor of Calabar," p. 131.]

[Footnote 76: "The Cloud of Unknowing," Cap, 40.]

[Footnote 77: "And very often did He say unto me, 'Bride and daughter,
sweet art thou unto Me, I love thee better than any other who is in the
valley of Spoleto.'" ("The Divine Consolations of Blessed Angela of
Foligno," p. 160.)]

[Footnote 78: "The Spirit," edited by B.H. Streeter, p. 93.]

[Footnote 79: Cf. B. Russell: "The Analysis of Mind," Cap. 2.]

[Footnote 80: Op. cit., Cap. 6.]

[Footnote 81: "Cloud of Unknowing," Cap. 37.]

[Footnote 82: Ruysbroeck: "The Sparkling Stone," Cap. 9.]

[Footnote 83: Lauda 91.]

[Footnote 84: Op. cit., Cap. 13.]

CHAPTER IV

PSYCHOLOGY AND THE LIFE OF THE SPIRIT

(II) CONTEMPLATION AND SUGGESTION

In the last chapter we considered what the modern analysis of mind had
to tell us about the nature of the spiritual life, the meaning of sin
and of salvation. We now go on to another aspect of this subject:
namely, the current conception of the unconscious mind as a dominant
factor of our psychic life, and of the extent and the conditions in
which its resources can be tapped, and its powers made amenable to the
direction of the conscious mind. Two principal points must here be
studied. The first is the mechanism of that which is called autistic
thinking and its relation to religious experience: the second, the laws
of suggestion and their bearing upon the spiritual life. Especially must
we consider from this point of view the problems which are resumed under
the headings of prayer, contemplation, and grace. We shall find
ourselves compelled to examine the nature of meditation and
recollection, as spiritual persons have always practised them; and, to
give, if we can, a psychological account of many of their classic
conceptions and activities. We shall therefore be much concerned with
those experiences which are often called mystical, but which I prefer to
call in general contemplative and intuitive; because they extend, as we
shall find, without a break from the simplest type of mental prayer, the
most general apprehensions of the Spirit, to the most fully developed
examples of religious mono-ideism. To place all those intuitions and
perceptions of whic