is "the elevation of the mind and heart to God." It is in prayer, using the word in this extended sense, that we come into immediate contact with the things that cannot be shaken.
Are we to set against such plain testimony the pessimistic agnosticism of a voluptuary like Omar Khayyam?
_There was the Door to which I found no Key_.

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May it not be that the door has no key because it has no lock?
The suggestion that in prayer we only hear the echo of our own voices is ridiculous to anyone who has prayed.
The life of Christ was throughout a life of prayer.

Not only did He love to spend many hours in lonely communing with His Father, on the mountain-tops, which He was perhaps the first to love, and to choose for this purpose, but His whole life was spent in habitual realisation of God's presence.
Religion is caught rather than taught; it is the religious teacher, not the religious lesson, that helps the pupil to believe.
What we love, that we see; and what we see, that we are.
We need above all things to simplify our religion and our inner life generally.
We want to separate the essential from the nonessential, to concentrate our faith upon the pure God-consciousness, the eternal world which to Christ was so much nearer and more real than the world of external objects.
Christ meant us to be happy, happier than any other people.
It is because he is so profoundly convinced of the mystical truth of Christianity, because he has so honestly tried and so richly experienced that truth as a philosophy of life, it is because of this, and not out of a lack of sympathy with the sad and sorrowful, that he opposes himself to the obscurantism of the Anglo-Catholic and the emotional economics of the political reformer.
"The Christian cure," he says, "is the only real cure." The socialist is talking in terms of the old currency, the currency of the world's quantitative standards; but Christ introduced a new currency, which demonetises the old.