or larger than the field of awareness of the conscious moment affords a highly satisfactory way of describing and explaining the common element in many spiritual experiences. This hypothesis throws light on mysticism, for example, and on all beliefs that start with the premise that the soul is in immediate relation with a higher order of being. What we know is not the actual contact of the self with higher forms of reality but the report that is made when the experience which ensues quickens us in some fashion, or reveals new insights. It is convenient to have a theory concerning the interior relationships which make such contact possible. No doubt we should cherish the belief that we are near heaven through these contacts, as well as in our moral triumphs, when we serve, and when we valiantly reason. But even granted that angels minister unto us through these interior channels, the first consideration will be the principle which enables us to discern angelic presences and to know their wisdom by its fruits, in contrast with lesser spirits and their utterances. To possess such a principle would be to know many things uncommonly well. That is, the clue would be found in consciousness, not in subconsciousness.

If one should attribute superior powers to the subliminal portion of one's being but have no standard by which to judge the products of this