life will respond as readily as the emotional. He who is afraid of the head is afraid of himself, while he who is unwilling to submit a creed to the tests of criticism has no sure hold of the realities represented by it. A self-centred man will employ his head to show that all men are selfish, and that therefore the only resource is to renounce the intellect in favour of the emotions. The implication is that the intellect is personal in an undesirable sense whereas, as one disciple of the emotions put it, "feelings are from God." But analysis shows that feelings are far more personal than aught else in the inner life, while mere reliance on emotions tends to increase self-centredness, whereas reason lifts man's consciousness to the level of the universal. The difficulty is in the man himself who divides head from heart. As long as we hold that emotions or feelings alone come from God we are likely to remain inactive, waiting for God to bestow a compulsory feeling upon us, generate an incentive from within. But if we have learned that God quickens us through the understanding as well as through the will and the emotions, we know that at each juncture there is something for us to do, alternatives to face, choices to be made. One who should wait for God to give him a feeling that is, act for him, might indeed wait for ever. The contention that only emotions are divine in origin is a purely intellectual conclusion reached