theory of the day is that this mental action is one
essentially hidden from the mind itself. The name "unconscious
cerebration" has been proposed for it by Dr. Carpenter, and he has amply
and ably illustrated its peculiarities. But his theory has encountered
just criticism, and I am persuaded does not meet the requirements of the
case. Whether at such moments the mind actually receives some impulse
from without, as is the religious theory, or, as science more willingly
teaches, certain associations are more easily achieved when the mind is
partially engaged with other trains of ideas, we cannot be sure. We can
only say of it, in the words of Dr. Henry Maudsley, the result "is truly
an inspiration, coming we know not whence." Whatever it is, we recognize
in it the original of that of which religious hallucination is the
counterfeit presentment. So similar are the processes that their
liability to be confounded has been expressly guarded against.[150-1]

The prevalence of such caricatures does not prove the absence of the
sterling article. They rather show that the mind is conscious of the
possibility of reaching a frame or mood in which it perceives what it
seeks, immediately and correctly. Buddhism distinctly asserts this to be
the condition of "the stage of intuitive insight;" and Protestant
Christianity commenced with the same opinion. Every prayer for guidance
in the path of duty assumes it. The error is in applying such a method
where it is incompatible, to facts of history and the phenomena of
physical force. Confined to the realm of ideas, to which alone the norm
of the true and untrue is applicable, there is no valid evidence
against, and many theoretical reasons for, respecting prayer as a fit
psychological preparation for those obscure and unconscious processes,
through which the mind accomplishes its best work.

The intellect, exalted by dwelling upon the sublimest subjects of
thought, warmed into highest activity by the flames of devotion,
spurning as sterile and vain the offers of time and the enticements of
sense, may certainly be then in the mood fittest to achieve its greatest
victories. But no narrowed heaven must cloud it, no man-made god
obstruct its gaze. Free from superstition and prejudice, it must be
ready to follow wherever the voice of reason shall lead it. All inspired
men have commenced by freeing themselves from inherited forms of Belief
in order that with undiverted attention they might list