leader of the frolics for many months after; though it was a toil and torment to attend them; but the devil and my own wicked heart drove me about like a slave, telling me that I must do this and do that, and bear this and bear that, and turn here and turn there, to keep my credit up, and retain the esteem of my associates: and all this while I continued as strict as possible in my duties, and left no stone unturned to pacify my conscience, watching even against my thoughts, and praying continually wherever I went: for I did not think there was any sin in my conduct, when I was among carnal company, because I did not take any satisfaction there, but only followed it, I thought, for sufficient reasons.
"But still, all that I did or could do, conscience would roar night and day."
Saint Augustine and Alline both emerged into the smooth waters of inner unity and peace, and I shall next ask you to consider more closely some of the peculiarities of the process of unification, when it occurs. It may come gradually, or it may occur abruptly; it may come through altered feelings, or through altered powers of action; or it may come through new intellectual insights, or through experiences which we shall later have to designate as 'mystical.' However it come, it brings a characteristic sort of relief; and never such extreme relief as when it is cast into the religious mould. Happiness! happiness! religion is only one of the ways in which men gain that gift. Easily, permanently, and successfully, it often transforms the most intolerable misery into the profoundest and most enduring happiness.
But to find religion is only one out of many ways of reaching unity; and the process of remedying inner incompleteness and reducing inner discord is a general psychological process, which may take place with any sort of mental material, and need not necessarily assume the religious form. In judging of the religious types of
