So also Molinos, " Annihilation to be perfect, should extend to the judgments, actions, inclination!, desires, thoughts, to tM the substance of fife/* AndMalaval, "We mnst think of nothing and desire nothing for at long a time a* possible." And again Quyon, " This divine life becomes natural to the souL As the sonl no longer feeli. •ees or knows itself, it sees nothing of God, understands nothing, distinguishes nothing. There is no longer lore, light, or knowledge." " Thus," proceeds the
... proceeds the Author, commenting on these errors, " a type of contemplation which had so largely contributed to the sanctification if the companions of St. Cb-aital was perverted into a system of psychic inertia." And having found in mental inertia the root of the evil he proceeds to find here also a characteristic feature of current non-Catholic systems generally. " We have not only our Quietest* to-day," he says, " but we have this induced passivity, this psychic kenosis, as part and parcel of processes employed by spiritists, faith healers, Christian Scientists, New Thought folk, indeed of ail seekers after the psychic Beyond who are unwilling to be simple, humble, and obedient They look to find the Beyond »nd they find themselves, to their own destruction." A touch of the lustiness of the official ecclesiastic is, we are afraid, inseparable from the tone of this whole book. But it would be a pity to let this or any other adventitious feature conceal from us the importance of the task of distinguishing true and false in just the region where the author is trying to distinguish them. It is fairly plain that theie is a good mysticism and a bad, however unlikely it is that any one body of people should have a monopoly of the former. But has our Author got hold of the distinction ? It is possible that he has. If so, it is highly unlikely to prove in the end to be a line of distinction between sect and sect of mystics, as he thinks, but simply one between the mysticism which is truly religious and that which is not. a line of distinction falling within all the secta. If this point can be made, then much interest attaches to the author's religious standpoint. All recipes for the treatment of the soul, whether derived via St. Ignatious or via Freud, would appear to be doubleedged weapons, capable of the basest uses as well as the beat; and the only guarantee against their detrimental use would seem to lie in the circumstance that these powers are recognised as being derived from something which is, in some benso, as our Author inmata l beyond psychology. We should at least have the assent of this Author to the view that oil psychological medicine uiuut in the last resort be religious; that that which places such instruments as its in the discoverer's hands, must itself powerfully control the discoverer's will, if the discovery is not ultimately to do harm. J. W. Scon.