x SUGGESTION AND THE FACTOR OF FAITH 393
succeed one another and pass away in the future as they have in the past. The Concept of God will continue to vary with the individual. But beneath all these changing and contradictory manifestations will flow the one life of the inner religious experience. This inner experience is really one ; all the mystics speak one language and profess one faith. They all testify to the conviction or, as they phrase it, to immediate experience that their little lives lead out into a larger Life not altogether identical with theirs but essentially of the same nature. Beyond this in their descriptions of it they vary, many of them insisting that it is for us unknowable. But they all agree with Plotinus that, though ' God escapes our knowledge, He does not escape us \ This evidence which all mystics bear to a vast reservoir of life beyond us, which is like ours and with which our life may make connections, is the one dogma of the Religion of Experience.
' An examination of the " reality principle " of the psychologists ', writes Dr. Grensted, ' reveals its essentially personal character. It also suggests a certain truth in theories of " degrees of reality ". At the highest level come the personal and the creative, but modern psychological theory has not adequately combined the two. Religious experience, to which it is essential that its object should be regarded as real, effects this combina-ation, and there are good grounds for accepting the validity of this highest level of reality, with its full significance for theism '86 (pp. 193-194).
We see, then, how this is involved in faith which ' is the completest integration of the mind \ Elsewhere it has been defined as the ' will to trust the noblest hypothesis and to act upon it \ Lord Balfour summed up his address to the third annual meeting of the British Institute of Philosophical Studies in 1928 by reminding