before the life of the senses intervenes. We then bring our thoughts into clearer relief, receiving what we pray for in more conscious fashion. Such a time may indeed bring us into more intimate communion with God; we may be far more open and free. But this does not prove either the existence of higher faculties or that the subconscious mind is the means of communication between God and man, as some allege. It does not seem possible that those who hold this view could seriously have examined it. It makes us out to be strange creatures, as if God could find access to us only on the sly. Let us rather say that in our most highly conscious moments, in our moral decisions, our acts of service and worship, the divine Father is nearest. God is reason, truth, and to know Him we must be acutely aware of the right and the true. If we cannot find Him in our experiences of struggle, suffering, transition, and triumph, we cannot find Him anywhere.

To say this is not to ignore the fact that there is an inner centre or "the spirit" in man, more responsive than the external process in which we are pursuing self-conscious ends. But the fact of its existence, together with the conditions known as childlikeness and purity of heart, is a discovery which we make by contrasting conscious processes. If we then proceed to make more of the heart, it is by inhibiting other tendencies, readapting our