m us. In this state we
crept on all fours for some distance back, and then ran for life with
the speed of an Arab horse for about half an hour, and fortunately
happened to come to a small village.... After this every one of us was
attacked with fever, attended with shivering, in which deplorable state
we remained till morning."--Autobiography of Lutullah a Mohammedan
Gentleman, Leipzig, 1857, p. 112.

It may indeed be that no religious reconciliation with the absolute
totality of things is possible. Some evils, indeed, are ministerial to
higher forms of good; but it may be that there are forms of evil so
extreme as to enter into no good system whatsoever, and that, in
respect of such evil, dumb submission or neglect to notice is the only
practical resource. This question must confront us on a later day.
But provisionally, and as a mere matter of program and method, since
the evil facts are as genuine parts of nature as the good ones, the
philosophic presumption should be that they have some rational
significance, and that systematic healthy-mindedness, failing as it
does to accord to sorrow, pain, and death any positive and active
attention whatever, is formally less complete than systems that try at
least to include these elements in their scope.

The completest religions would therefore seem to be those in which the
pessimistic elements are best developed. Buddhism, of course, and
Christianity are the best known to us of these. They are essentially
religions of deliverance: the man must die to an unreal life before he
can be born into the real life. In my next lecture, I will try to
discuss some of the psychological conditions of this second birth.
Fortunately from now onward we shall have to deal with more cheerful
subjects than those which we have recently been dwelling on.

Lecture VIII

THE DIVIDED SELF, AND THE PROCESS OF ITS UNIFICATION

The last lecture was a painful one, dealing as it did with evil as a
pervasive element of the world we live in. At the close of it we were
brought into full view of the contrast between the two ways of looking
at life which are characteristic respectively of what we called the
healthy-minded, who need to be born only once, and of the sick souls,
who must be twice-born in order to be happy. The result is two
different conceptions of the universe of our experience. In the
religion of the once-born the world is a sort of rectilinear or
one-storied affair, wh