CompareLotze’sdoctrinethattheonlymeaningwecanattachtothenotionofathingasitis“initself“isbyconceivingitasitisFORitself，i。e。，asapieceoffullexperiencewithaprivatesenseof“pinch“orinneractivityofsomesortgoingwithit。
Ifthisbetrue，itisabsurdforsciencetosaythattheegotisticelementsofexperienceshouldbesuppressed。Theaxisofrealityrunssolelythroughtheegotisticplaces——theyarestrunguponitlikesomanybeads。Todescribetheworldwithallthevariousfeelingsoftheindividualpinchofdestiny，allthevariousspiritualattitudes，leftoutfromthedescription——theybeingasdescribableasanythingelse——wouldbesomethinglikeofferingaprintedbilloffareastheequivalentforasolidmeal。Religionmakesnosuchblunder。
Theindividual’sreligionmaybeegotistic，andthoseprivaterealitieswhichitkeepsintouchwithmaybenarrowenough；butatanyrateitalwaysremainsinfinitelylesshollowandabstract，asfarasitgoes，thanasciencewhichpridesitselfontakingnoaccountofanythingprivateatall。
Abilloffarewithonerealraisinonitinsteadoftheword“raisin。”withonerealegginsteadoftheword“egg。”mightbeaninadequatemeal，butitwouldatleastbeacommencementofreality。Thecontentionofthesurvival-theorythatweoughttosticktonon-personalelementsexclusivelyseemslikesayingthatweoughttobesatisfiedforeverwithreadingthenakedbilloffare。Ithink，therefore，thathoweverparticularquestionsconnectedwithourindividualdestiniesmaybeanswered，itisonlybyacknowledgingthemasgenuinequestions，andlivinginthesphereofthoughtwhichtheyopenup，thatwebecomeprofound。Buttolivethusistobereligious；soI
unhesitatinglyrepudiatethesurvival-theoryofreligion，asbeingfoundedonanegregiousmistake。Itdoesnotfollow，becauseourancestorsmadesomanyerrorsoffactandmixedthemwiththeirreligion，thatweshouldthereforeleaveoffbeingreligiousatall。[337]Bybeingreligiousweestablishourselvesinpossessionofultimaterealityattheonlypointsatwhichrealityisgivenustoguard。Ourresponsibleconcerniswithourprivatedestiny，afterall。
[337]Eventheerrorsoffactmaypossiblyturnoutnottobeaswholesaleasthescientistassumes。WesawinLectureIVhowthereligiousconceptionoftheuniverseseemstomanymind-curers“verified“fromdaytodaybytheirexperienceoffact。
“Experienceoffact“isafieldwithsomanythingsinitthatthesectarianscientistmethodicallydeclining，ashedoes，torecognizesuch“facts“asmind-curersandotherslikethemexperience，otherwisethanbysuchrudeheadsofclassificationas“bosh。”“rot。”“folly。”certainlyleavesoutamassofrawfactwhich，savefortheindustriousinterestofthereligiousinthemorepersonalaspectsofreality，wouldneverhavesucceededingettingitselfrecordedatall。Weknowthistobetruealreadyincertaincases；itmay，therefore，betrueinothersaswell。Miraculoushealingshavealwaysbeenpartofthesupernaturaliststockintrade，andhavealwaysbeendismissedbythescientistasfigmentsoftheimagination。Butthescientist’stardyeducationinthefactsofhypnotismhasrecentlygivenhimanapperceivingmassforphenomenaofthisorder，andheconsequentlynowallowsthatthehealingsmayexist，providedyouexpresslycallthemeffectsof“suggestion。”
EventhestigmataofthecrossonSaintFrancis’shandsandfeetmayonthesetermsnotbeafable。Similarly，thetime-honoredphenomenonofdiabolicalpossessionisonthepointofbeingadmittedbythescientistasafact，nowthathehasthenameof“hystero-demonopathy“bywhichtoapperceiveit。Noonecanforeseejusthowfarthislegitimationofoccultistphenomenaundernewlyfoundscientisttitlesmayproceed——even“prophecy。”
even“levitation。”mightcreepintothepale。
Thusthedivorcebetweenscientistfactsandreligiousfactsmaynotnecessarilybeaseternalasitatfirstsightseems，northepersonalismandromanticismoftheworld，astheyappearedtoprimitivethinking，bematterssoirrevocablyoutgrown。Thefinalhumanopinionmay，inshort，insomemannernowimpossibletoforesee，reverttothemorepersonalstyle，justasanypathofprogressmayfollowaspiralratherthanastraightline。Ifthiswereso，therigorouslyimpersonalviewofsciencemightonedayappearashavingbeenatemporarilyusefuleccentricityratherthanthedefinitivelytriumphantpositionwhichthesectarianscientistatpresentsoconfidentlyannouncesittobe。
YouseenowwhyIhavebeensoindividualisticthroughouttheselectures，andwhyIhaveseemedsobentonrehabilitatingtheelementoffeelinginreligionandsubordinatingitsintellectualpart。Individualityisfoundedinfeeling；andtherecessesoffeeling，thedarker，blinderstrataofcharacter，aretheonlyplacesintheworldinwhichwecatchrealfactinthemaking，anddirectlyperceivehoweventshappen，andhowworkisactuallydone。[338]Comparedwiththisworldoflivingindividualizedfeelings，theworldofgeneralizedobjectswhichtheintellectcontemplatesiswithoutsolidityorlife。Asinstereoscopicorkinetoscopicpicturesseenoutsidetheinstrument，thethirddimension，themovement，thevitalelement，arenotthere。Wegetabeautifulpictureofanexpresstrainsupposedtobemoving，butwhereinthepicture，asIhaveheardafriendsay，istheenergyorthefiftymilesanhour？
Hume’scriticismhasbanishedcausationfromtheworldofphysicalobjects，and“Science“isabsolutelysatisfiedtodefinecauseintermsofconcomitantchange-readMach，Pearson，Ostwald。
The“original“ofthenotionofcausationisinourinnerpersonalexperience，andonlytherecancausesintheold-fashionedsensebedirectlyobservedanddescribed。
WhenIreadinareligiouspaperwordslikethese：
“PerhapsthebestthingwecansayofGodisthatheisTHE
INEVITABLEINFERENCE。”Irecognizethetendencytoletreligionevaporateinintellectualterms。Wouldmartyrshavesungintheflamesforamereinference，howeverinevitableitmightbe？
Originalreligiousmen，likeSaintFrancis，Luther，Behmen，haveusuallybeenenemiesoftheintellect’spretensiontomeddlewithreligiousthings。Yettheintellect，everywhereinvasive，showseverywhereitsshallowingeffect。SeehowtheancientspiritofMethodismevaporatesunderthosewonderfullyablerationalisticbooklets(whicheveryoneshouldread)ofaphilosopherlikeProfessorBowne(TheChristianRevelation，TheChristianLifeTheAtonement：CincinnatiandNewYork，1898，1899，1900)。Seethepositivelyexpulsivepurposeofphilosophyproperlysocalled：——
“Religion。”writesM。Vacherot(LaReligion，Paris，1869，pp。
313，436，etpassim)，“answerstoatransientstateorcondition，nottoapermanentdeterminationofhumannature，beingmerelyanexpressionofthatstageofthehumanmindwhichisdominatedbytheimagination……Christianityhasbutasinglepossiblefinalheirtoitsestate，andthatisscientificphilosophy。”
Inastillmoreradicalvein，ProfessorRibot(PsychologiedesSentiments，p。310)describestheevaporationofreligion。Hesumsitupinasingleformula——theever-growingpredominanceoftherationalintellectualelement，withthegradualfadingoutoftheemotionalelement，thislattertendingtoenterintothegroupofpurelyintellectualsentiments。“Ofreligioussentimentproperlysocalled，nothingsurvivesatlastsaveavaguerespectfortheunknowablexwhichisalastrelicofthefear，andacertainattractiontowardstheideal，whichisarelicofthelove，thatcharacterizedtheearlierperiodsofreligiousgrowth。
Tostatethismoresimply，religiontendstoturnintoreligiousphilosophy——Thesearepsychologicallyentirelydifferentthings，theonebeingatheoreticconstructionofratiocination，whereastheotheristhelivingworkofagroupofpersons，orofagreatinspiredleader，callingintoplaytheentirethinkingandfeelingorganismofman。”
IfindthesamefailuretorecognizethatthestrongholdofreligionliesinindividualityinattemptslikethoseofProfessorBaldwin(MentalDevelopment，SocialandEthicalInterpretations，ch。x)andMr。H。R。Marshall(InstinctandReason，chaps。viii。toxii。)tomakeitapurely“conservativesocialforce。”
Letusagree，then，thatReligion，occupyingherselfwithpersonaldestiniesandkeepingthusincontactwiththeonlyabsoluterealitieswhichweknow，mustnecessarilyplayaneternalpartinhumanhistory。Thenextthingtodecideiswhatsherevealsaboutthosedestinies，orwhetherindeedsherevealsanythingdistinctenoughtobeconsideredageneralmessagetomankind。Wehavedoneasyousee，withourpreliminaries，andourfinalsummingupcannowbegin。
IamwellawarethatafterallthepalpitatingdocumentswhichI
havequoted，andalltheperspectivesofemotion-inspiringinstitutionandbeliefthatmypreviouslectureshaveopened，thedryanalysistowhichInowadvancemayappeartomanyofyoulikeananti-climax，atapering-offandflatteningoutofthesubject，insteadofacrescendoofinterestandresult。IsaidawhileagothatthereligiousattitudeofProtestantsappearspoverty-strickentotheCatholicimagination。Stillmorepoverty-stricken，Ifear，maymyfinalsummingupofthesubjectappearatfirsttosomeofyou。OnwhichaccountIprayyounowtobearthispointinmind，thatinthepresentpartofitIamexpresslytryingtoreducereligiontoitslowestadmissibleterms，tothatminimum，freefromindividualisticexcrescences，whichallreligionscontainastheirnucleus，andonwhichitmaybehopedthatallreligiouspersonsmayagree。Thatestablished，weshouldhavearesultwhichmightbesmall，butwouldatleastbesolid；andonitandroundittheruddieradditionalbeliefsonwhichthedifferentindividualsmaketheirventuremightbegrafted，andflourishasrichlyasyouplease。Ishalladdmyownover-belief(whichwillbe，Iconfess，ofasomewhatpallidkind，asbefitsacriticalphilosopher)，andyouwill，Ihope，alsoaddyourover-beliefs，andweshallsoonbeinthevariedworldofconcretereligiousconstructionsoncemore。Forthemoment，letmedrylypursuetheanalyticpartofthetask。
Boththoughtandfeelingaredeterminantsofconduct，andthesameconductmaybedeterminedeitherbyfeelingorbythought。
Whenwesurveythewholefieldofreligion，wefindagreatvarietyinthethoughtsthathaveprevailedthere；butthefeelingsontheonehandandtheconductontheotherarealmostalwaysthesame，forStoic，Christian，andBuddhistsaintsarepracticallyindistinguishableintheirlives。ThetheorieswhichReligiongenerates，beingthusvariable，aresecondary；andifyouwishtograspheressence，youmustlooktothefeelingsandtheconductasbeingthemoreconstantelements。Itisbetweenthesetwoelementsthattheshortcircuitexistsonwhichshecarriesonherprincipalbusiness，whiletheideasandsymbolsandotherinstitutionsformloop-lineswhichmaybeperfectionsandimprovements，andmayevensomedayallbeunitedintooneharmonioussystem，butwhicharenottoberegardedasorganswithanindispensablefunction，necessaryatalltimesforreligiouslifetogoon。Thisseemstomethefirstconclusionwhichweareentitledtodrawfromthephenomenawehavepassedinreview。
Thenextstepistocharacterizethefeelings。Towhatpsychologicalorderdotheybelong？
TheresultantoutcomeofthemisinanycasewhatKantcallsa“sthenic“affection，anexcitementofthecheerful，expansive，“dynamogenic“orderwhich，likeanytonic，freshensourvitalpowers。Inalmosteverylecture，butespeciallyinthelecturesonConversionandonSaintliness，wehaveseenhowthisemotionovercomestemperamentalmelancholyandimpartsendurancetotheSubject，orazest，orameaning，oranenchantmentandglorytothecommonobjectsoflife。[340]Thenameof“faith-state。”bywhichProfessorLeubadesignatesit，isagoodone。[341]Itisabiologicalaswellasapsychologicalcondition，andTolstoyisabsolutelyaccurateinclassingfaithamongtheforcesBYWHICH
MENLIVE。[342]Thetotalabsenceofit，anhedonia，[343]meanscollapse。
[340]Compare，forinstance，pages200，215，219，222，244-250，270-273。
[341]AmericanJournalofPsychology，vii。345。
[342]Above，p。181。
[343]Above，p。143。
Thefaith-statemayholdaveryminimumofintellectualcontent。
Wesawexamplesofthisinthosesuddenrapturesofthedivinepresence，orinsuchmysticalseizuresasDr。Buckedescribed。[344]Itmaybeamerevagueenthusiasm，halfspiritual，halfvital，acourage，andafeelingthatgreatandwondrousthingsareintheair。[345]
[344]Above，p。391。
[345]Example：HenriPerreyvewritestoGratry：“Idonotknowhowtodealwiththehappinesswhichyouarousedinmethismorning。Itoverwhelmsme；IwanttoDOsomething，yetIcandonothingandamfitfornothing……IwouldfaindoGREAT
THINGS。”Again，afteraninspiringinterview，hewrites：“I
wenthomewards，intoxicatedwithjoy，hope，andstrength。I
wantedtofeeduponmyhappinessinsolitudefarfromallmen。
Itwaslate；but，unheedingthat，Itookamountainpathandwentonlikeamadman，lookingattheheavens，regardlessofearth。
Suddenlyaninstinctmademedrawhastilyback——Iwasontheveryedgeofaprecipice，onestepmoreandImusthavefallen。
Itookfrightandgaveupmynocturnalpromenade。”A。Gratry：
HenriPerreyve，London，1872，pp。92，89。
Thisprimacy，inthefaith-state，ofvagueexpansiveimpulseoverdirectioniswellexpressedinWaltWhitman’slines(LeavesofGrass，1872，p。190)：——
“Otoconfrontnight，storms，hunger，ridicule，accidents，rebuffs，asthetreesandanimalsdo……
DearCamerado！IconfessIhaveurgedyouonwardwithme，andstillurgeyou，withouttheleastideawhatisourdestinationOrwhetherweshallbevictorious，orutterlyquell’danddefeated。”
Thisreadinessforgreatthings，andthissensethattheworldbyitsimportance，wonderfulness，etc。，isaptfortheirproduction，wouldseemtobetheundifferentiatedgermofallthehigherfaiths。Trustinourowndreamsofambition，orinourcountry’sexpansivedestinies，andfaithintheprovidenceofGod，allhavetheirsourceinthatonrushofoursanguineimpulses，andinthatsenseoftheexceedingnessofthepossibleoverthereal。
When，however，apositiveintellectualcontentisassociatedwithafaith-state，itgetsinvinciblystampedinuponbelief，
