a matter of fact, a good deal of religious emotion is of this kind.  Instances are the childish longing for mere protection, for a sort of supersensual petting, the excessive desire for shelter and rest, voiced in too many popular hymns; the subtle form of self-assertion which can be detected in some claims to intercourse with God—­e.g. the celebrated conversation of Angela of Foligno with the Holy Ghost;[77] the thinly veiled human feelings which find expression in the personal raptures of a certain type of pious literature, and in what has been well described as the “divine duet” type of devotion.  Many, though not all of the supernormal phenomena of mysticism are open to the same suspicion:  and the Church’s constant insistence on the need of submitting these to some critical test before, accepting them at face value, is based on a most wholesome scepticism.  Though a sense of meek dependence on enfolding love and power is the very heart of religion, and no intense spiritual life is possible unless it contain a strong emotional element, it is of first importance to be sure that its affective side represents a true sublimation of human feelings and desires, and not merely an oblique indulgence of lower cravings.

Again, we have to remember that the instinctive self, powerful though it be? does not represent the sum total of human possibility.  The maximum of man’s strength is not reached until all the self’s powers, the instinctive and also the rational, are united and set on one objective; for then only is he safe from the insidious inner conflict between natural craving and conscious purpose which saps his energies, and is welded into a complete and harmonious instrument of life, “The source of power,” says Dr. Hadfield in “The Spirit,” “lies not in instinctive emotion alone, but in instinctive emotion expressed in a way with which the whole man can, for the time being at least, identify himself.  Ultimately, this is impossible without the achievement of a harmony of all the instincts and the approval of the reason."[78]

Thus we see that any unresolved conflict or divorce between the religious instinct and the intellect will mar the full power of the spiritual life:  and that an essential part of the self’s readjustment to reality must consist in the uniting of these partners, as intellect and intuition are united in creative art.  The noblest music, most satisfying poetry are neither the casual results of uncriticized inspiration nor the deliberate fabrications of the brain, but are born of the perfect fusion of feeling and of thought; for the greatest and most fruitful minds are those which are rich and active on both levels—­which are perpetually raising blind impulse to the level of conscious purpose, uniting energy with skill, and thus obtaining the fiery energies of the instinctive life for the highest uses.  So too the spiritual life is only seen in its full worth and splendour when the whole man is subdued to it, and one object