It is the source of our dreams, and apparently they may return to it. In it arise whatever mystical experiences we may have, and our automatisms, sensory or motor; our life in hypnotic and 'hypnoid' conditions, if we are subjects to such conditions; our delusions, fixed ideas, and hysterical accidents, if we are hysteric subjects; our supra-normal cognitions, if such there be, and if we are telepathic subjects. It is also the fountain-head of much that feeds our religion. In persons deep in the religious life, as we have now abundantly seen,—and this is my conclusion,—the door into this region seems unusually wide open; at any rate, experiences making their entrance through that door have had emphatic influence in shaping religious history.
With this conclusion I turn back and close the circle which I opened in my first lecture, terminating thus the review which I then announced of inner religious phenomena as we find them in developed and articulate human individuals. I might easily, if the time allowed, multiply both my documents and my discriminations, but a broad treatment is, I believe, in itself better, and the most important characteristics of the subject lie, I think, before us already. In the next lecture, which is also the last one, we must try to draw the critical conclusions which so much material may suggest.
