ort, criticism of the Church, of Christian institutionalism,
is really criticism of ourselves. Were we more spiritually alive, our
spiritual homes would be the real nesting places of new life. That which
the Church is to us is the result of all that we bring to, and ask from,
history: the impact of our present and its past.

FOOTNOTES:

[Footnote 119: William James: "The Varieties of Religious Experience,"
p. 31.]

[Footnote 120: On this point compare Von Huegel: "Essays and Addresses on
the Philosophy of Religion," pp. 230 et seq.]

[Footnote 121: W. McDougall: "The Group Mind," Cap. 3.]

[Footnote 122: Von Huegel "Eternal Life," p. 377.]

[Footnote 123: Cf. Trotter: "Instincts of the Herd in Peace and War."]

[Footnote 124: Dom Cuthbert Butler in the "Hibbert Journal," 1906, p.
502.]

[Footnote 125: Baudouin: "Suggestion and Auto-Suggestion," Cap. VII.]

[Footnote 126: Cf. R. Semon: "Die Mneme."]

[Footnote 127: Bertrand Russell: "The Analysis of Mind," p. 78.]

[Footnote 128: A quaint example of this occurred in a recent revival,
where the exclamation "We believe in the Word of God from cover to
cover, Alleluia!" received the fervent reply, "And the covers too!"]

CHAPTER VI

THE LIFE OF THE SPIRIT IN THE INDIVIDUAL

In the last three chapters we have been concerned, almost exclusively,
with those facts of psychic life and growth, those instruments and
mechanizations, which bear upon or condition our spiritual life. But
these wanderings in the soul's workshops, and these analyses of the
forces that play on it, give us far too cold or too technical a view of
that richly various and dynamic thing, the real regenerated life. I wish
now to come out of the workshop, and try to see this spiritual life as
the individual man may and should achieve it, from another angle of
approach.

What are we to regard as the heart of spirituality? When we have
eliminated the accidental characters with which varying traditions have
endowed it, what is it that still so definitely distinguishes its
possessor from the best, most moral citizen or devoted altruist? Why do
the Christian saint, Indian _rishi,_ Buddhist _arhat,_ Moslem _S[=u]fi,_
all seem to us at bottom men of one race, living under different
sanctions one life, witnessing to one fact? This life, which they show
in its various perfections, includes it is true the ethical life, but
cannot be equated with it. Wherein do its differentia consist? We are
de