SELF-PRESERVATION AND THE MENTAL LIFE 167 



of our physical processes than the conscious" and 

 "is purer, more sensitive to good and evil than our 

 conscious mind." It is, perhaps, not surprising that 

 doctrines like these should be taught by clergymen 

 who have come under the antirational spell of influ- 

 ential teachers who, like Professor William James, 

 contend that the mystical visions and orisons of a 

 neurotic of the St. Theresa type can safely be 

 regarded as authoritative (at least for the subject 

 herself) and as representing a state of consciousness 

 that may permit a union with God. The circum- 

 stance that the Emmanuel sect refuses to treat 

 patients who have not also the examination and 

 advice of a physician does not relieve it of the charge 

 of purchasing its influence over the minds and bodies 

 of men at the expense of that clear thinking, and 

 that resolute facing of unwelcome facts, which is 

 essential to the formation of real human character. 

 Doubtless, it is well that the physician should know 

 more of the problems of the clergyman, and that the 

 clergyman should inform himself better as to the 

 aims and methods of medical science. But the 

 functions of clergyman and physician cannot be 

 fused successfully, and the attempt to do so is in 

 opposition to the uncheckable tendenc^ to the dif- 

 ferentiation of professions. The cure of mental 

 and nervous diseases is the function of the physician, 

 and if he is but imperfectly prepared for his task, he 

 must learn to perform it better. Such therapeutic 

 suggestion as may be required should come from 



