crease of this conception of religion with years is the setting aside of certain beliefs as non-essential. Among these are the divinity of Christ, Immortality, the authority of the Church, the inspiration of the Bible, and the like, most of which are beliefs embodied in traditional doctrines. This shows that the person is progressively working out for himself or herself an independent point of view, and is coming to appreciate religion rather than to look upon it objectively. This is the same tendency which was observed in regard to the belief in God. The two conceptions, belief in God and the one we are now considering, sometimes work together as that of the oneness of God and man, of God expressing himself through human life. These two types show that the most central tendency is toward an appreciation of religion as a life within, and toward a realisation of this as a part of the life of God. This falls in line with what we found in the study of conversion, which showed itself to be essentially a definite step in the birth of a spiritual self that was felt to be part of a larger life.

The three groups of persons-those who have experienced conversion, those who passed through storm and stress and doubt, and those whose growth has been gradual-in this respect show a similar culmination, and tend to establish the fact that we have here one of the great tendencies in religious development.

CHAPTER XXVI

ADULT LIFE-RELIGIOUS FEELINGS

THE religious feelings of mature life centre most naturally about three things: the sense of one's own spiritual life, the consciousness of the larger life outside the self, and an appreciation of the relationship existing between the self and this larger life.

Those feelings which are intimately connected with the sense of one's own spiritual life are such as these: independence and freedom, joy and ecstasy, and spiritual exaltation. Adolescence we found to be a time when new life was beginning to function. At the same time distinctively religious feelings were rare. In maturity the fresh life rises into consciousness, and is worked over into an actual possession; one has a sense of the new energy within. This shows itself in one way in the sense of freedom; one person says: 'I feel immortal and indestructible.' Others express it in a similar way. 'I feel independent of the world, and superior to fate.' 'When in the hills I desire nothing, feel nothing, but just exult in the reality of being.' This attitude represents the bare feeling of self-existence. Frequently the sense of one's own personality is suffused with emotion, and expresses itself as the feeling of joyousness while engaged in religious activity or during contemplation. For example: 'It is a delight to me to do God's work.' 'Often at church my heart heaves with emotion, and finds an outlet in tears.' It is relatively infrequent that this type of feeling exists pure; on the contrary, it is

usually mingled with the sense of one's relationship to one's fellow-man and God.

awe

There is again the mere sense of the larger lifeGod, Nature, persons and society-outside the self as an object of contemplation. This shows itself as awe, the sense of mystery, reverence, love, and æsthetic appreciation. These quotations will illustrate: F. 'I have an instinctive feeling that there is something higher and better than myself to revere. There has been a slow and steady growth in veneration and love for the one Spirit of Goodness.' M. 'I never felt emotion of the kind others have. Sometimes a contemplation of the world, of humanity, and of the universe, awakens a sense of sublimity and infinity. This arouses and wonder at the mystery of life and of its unity. Sometimes this grows into a sense of the great world spirit in and through all things.' This out-going love finds its object just as frequently in love and helpfulness towards one's fellows; in the pleasure of helping along the growth of human institutions. It is an indication, doubtless, of the complexity of the mental associations that are forming, especially in late adolescence and in early adult life, that the world outside presents itself as something not only grand and mysterious, but beautiful. The finer qualities of human life are idealised, the æsthetic side of external nature and of church forms and the like is the aspect which is most appreciated. This is well reflected in the following instance of a woman who professes not to have the usual religious feelings: 'I am satisfied that I feel more serene in church than most Christians. I feel most reverent in a Catholic church, whether it is empty or during service; and more reverent in an Episcopal than in any other Protestant church. There are some things that call forth my feelings-a burial service, an eclipse of the sun, the sight of Niagara, the power of the ocean-these have moved me most.' It is not infrequent for the life outside of one to present itself in this way in a transfigured form.

It is far more common for the religious feelings to grow out of a sense of the relationship between the self and the whole. The relationship conceived takes every possible form, depending on whether the life outside is more vivid in consciousness or whether the fact of one's own life is more keenly appreciated.

When the former condition obtains-that is, when the fact of God's greatness and majesty, and of man's smallness, is vividly felt, there results a distinct class of feelings, dependence, humility and resignation. The character of this group is illustrated by the following quotations; F. 'I lost myself in the recognition of freedom, power and love.' F. 'I feel my weakness and unworthiness; I long for more strength.' F. 'Something in me makes me feel myself a part of something bigger than I that is controlling.' M.`I feel a dependence on and an intimate relation to a power not myself.' M. 'I have no confidence in myself or anything but God; I have completely submitted to God's way.' During adolescence, as we saw, the fact that presented itself in the case of spontaneous awakenings and conversions was that of the dawning of a new life within. But now that sense seems to give way, and gradually, as life advances, one awakens to the other fact, that the life of the whole is the more important; and consequently, as we shall see, the sense of dependence increases with years. One frequently finds in single instances evidences of the transformation in this respect. A woman who had passed through an adolescent upheaval in which she professed not to have a religion, writes, in regard to her present position: God, immortality and freedom have more meaning to me now than ever before, not so theoretical as a few years ago, but nearer and more real, while the ego is now not so important.' The feeling of dependence in the process of formation is clearly seen in the following instance of a young woman of 17: 'I cannot explain what I think of God; I cling to the idea because I find it a comfort in distress; it helps me to look up to something vastly superior to myself, morally

and intellectually. It is a comfort to me, so even if it is foolish, why should I give it up? I must have someone to pray to.'

This last instance seems to show at the same time the raw material out of which another religious feeling develops, that of the sense of oneness with God, and of Divine Companionship. It centres in one of the deepest instincts of human life, the need for society, for companionship, for kinship. This instinct fully developed shows itself in unmistakable terms in such instances as the following: a woman writes, 'I have the sense of a presence, strong, and at the same time soothing, which hovers over me. Sometimes it seems to enwrap me with sustaining arms. God is a personal Being, who knows and cares for His creatures.' Another woman writes: 'I have often a consciousness of a Divine Presence, and sweet words of comfort come to me.'

The sense of oneness and nearness shows itself in many ways, whether personal or impersonal, in which the essential thing is the feeling of close relationship between the self and the whole. These instances will illustrate: F. 'I feel the presence of Jesus in me as life, force and divinity.' F. I have a sense of the presence of a living God.' M. 'I have heightened experiences when God seems very near.' M. I have a sense of a spiritual presence in the world.' M. My soul feels itself alone with God, and resolves to listen to His voice in the depths of spirit. My soul and God seek each other. The sublime feeling of a presence comes over me.'

Another feeling which grows out of this relationship" is that of faith and trust. F. 'Each year my faith is stronger and richer.' F. 'I have unquestioned assurance that what is pure, honourable and enlightened is best in harmony with the frame of things, and I need not see how.' F. 'When I pray, a sense of love and trust comes over me.' F. 'I do not understand, but I believe God.' M. After getting to work for Christ, my faith took strong hold.' This shades off into rest and