is such as to make this contiguity possible. But even here the immediacy which we attribute to our nature is devoid of meaning except through the thinking and the conduct by which we render it explicit. Moreover, if God be contiguous to one side of our nature is He not contiguous to all? Why then should we call the soul subconscious?

It is Hudson, with his much heralded Law of Psychic Phenomena, who has given popularity to a supposed distinction between the subjective mind and the objective. It is said that the subjective mind does not start with facts and proceed inductively like the objective mind. From this conclusion it is an easy leap to the proposition that the subjective mind really is the soul. But where does this leave us poor mortals who reason, who hold that inductive science is steadily conquering the world? Shall we say that to depart from subjectivity is to withdraw from God? As matter of fact all we need is the above distinction within consciousness between the immediate and the mediate, together with knowledge of mental evolution.

We begin life on the level of instinct and emotion, and after a time become great believers in intuition. To the end we must reverence the leadership of woman, of the spirit or heart in us, for we can hardly expect to know as much as we "feel" to use the vague term which sometimes means so