andifweonlyknewthefactsintimatelyenough，weshoulddoubtlesssee“theliver“determiningthedictaofthesturdyatheistasdecisivelyasitdoesthoseoftheMethodistunderconvictionanxiousabouthissoul。Whenitaltersinonewaythebloodthatpercolatesit，wegetthemethodist，wheninanotherway，wegettheatheistformofmind。Soofallourrapturesandourdrynesses，ourlongingsandpantings，ourquestionsandbeliefs。Theyareequallyorganicallyfounded，betheyreligiousorofnon-religiouscontent。
　　Topleadtheorganiccausationofareligiousstateofmind，then，inrefutationofitsclaimtopossesssuperiorspiritualvalue，isquiteillogicalandarbitrary，unlessonehasalreadyworkedoutinadvancesomepsycho-physicaltheoryconnectingspiritualvaluesingeneralwithdeterminatesortsofphysiologicalchange。Otherwisenoneofourthoughtsandfeelings，notevenourscientificdoctrines，notevenourDIS-beliefs，couldretainanyvalueasrevelationsofthetruth，foreveryoneofthemwithoutexceptionflowsfromthestateofitspossessor’sbodyatthetime。
　　Itisneedlesstosaythatmedicalmaterialismdrawsinpointoffactnosuchsweepingskepticalconclusion。Itissure，justaseverysimplemanissure，thatsomestatesofmindareinwardlysuperiortoothers，andrevealtousmoretruth，andinthisitsimplymakesuseofanordinaryspiritualjudgment。Ithasnophysiologicaltheoryoftheproductionoftheseitsfavoritestates，bywhichitmayaccreditthem；anditsattempttodiscreditthestateswhichitdislikes，byvaguelyassociatingthemwithnervesandliver，andconnectingthemwithnamesconnotingbodilyaffliction，isaltogetherillogicalandinconsistent。
　　Letusplayfairinthiswholematter，andbequitecandidwithourselvesandwiththefacts。Whenwethinkcertainstatesofmindsuperiortoothers，isiteverbecauseofwhatweknowconcerningtheirorganicantecedents？No！itisalwaysfortwoentirelydifferentreasons。Itiseitherbecausewetakeanimmediatedelightinthem；orelseitisbecausewebelievethemtobringusgoodconsequentialfruitsforlife。Whenwespeakdisparaginglyof“feverishfancies。”surelythefever-processassuchisnotthegroundofourdisesteem——foraughtweknowtothecontrary，103degreesor104degreesFahrenheitmightbeamuchmorefavorabletemperaturefortruthstogerminateandsproutin，thanthemoreordinaryblood-heatof97or98degrees。Itiseitherthedisagreeablenessitselfofthefancies，ortheirinabilitytobearthecriticismsoftheconvalescenthour。Whenwepraisethethoughtswhichhealthbrings，health’speculiarchemicalmetabolismshavenothingtodowithdeterminingourjudgment。Weknowinfactalmostnothingaboutthesemetabolisms。Itisthecharacterofinnerhappinessinthethoughtswhichstampsthemasgood，orelsetheirconsistencywithourotheropinionsandtheirserviceabilityforourneeds，whichmakethempassfortrueinouresteem。
　　Nowthemoreintrinsicandthemoreremoteofthesecriteriadonotalwayshangtogether。Innerhappinessandserviceabilitydonotalwaysagree。Whatimmediatelyfeelsmost“good“isnotalwaysmost“true。”whenmeasuredbytheverdictoftherestofexperience。ThedifferencebetweenPhilipdrunkandPhilipsoberistheclassicinstanceincorroboration。Ifmerely“feelinggood“coulddecide，drunkennesswouldbethesupremelyvalidhumanexperience。Butitsrevelations，howeveracutelysatisfyingatthemoment，areinsertedintoanenvironmentwhichrefusestobearthemoutforanylengthoftime。Theconsequenceofthisdiscrepancyofthetwocriteriaistheuncertaintywhichstillprevailsoversomanyofourspiritualjudgments。Therearemomentsofsentimentalandmysticalexperience——weshallhereafterhearmuchofthem——thatcarryanenormoussenseofinnerauthorityandilluminationwiththemwhentheycome。Buttheycomeseldom，andtheydonotcometoeveryone；andtherestoflifemakeseithernoconnectionwiththem，ortendstocontradictthemmorethanitconfirmsthem。Somepersonsfollowmorethevoiceofthemomentinthesecases，someprefertobeguidedbytheaverageresults。Hencethesaddiscordancyofsomanyofthespiritualjudgmentsofhumanbeings；adiscordancywhichwillbebroughthometousacutelyenoughbeforetheselecturesend。
　　Itis，however，adiscordancythatcanneverberesolvedbyanymerelymedicaltest。Agoodexampleoftheimpossibilityofholdingstrictlytothemedicaltestsisseeninthetheoryofthepathologicalcausationofgeniuspromulgatedbyrecentauthors。“Genius。”saidDr。Moreau，“isbutoneofthemanybranchesoftheneuropathictree。”“Genius。”saysDr。Lombroso，“isasymptomofhereditarydegenerationoftheepileptoidvariety，andisalliedtomoralinsanity。”“Wheneveraman’slife。”writesMr。Nisbet，“isatoncesufficientlyillustriousandrecordedwithsufficientfullnesstobeasubjectofprofitablestudy，heinevitablyfallsintothemorbidcategory……Anditisworthyofremarkthat，asarule，thegreaterthegenius，thegreatertheunsoundness。”[3]
　　[3]J。F。Nisbet：TheInsanityofGenius，3ded。，London，1893，pp。xvi。，xxiv。
　　Nowdotheseauthors，afterhavingsucceededinestablishingtotheirownsatisfactionthattheworksofgeniusarefruitsofdisease，consistentlyproceedthereupontoimpugntheVALUEofthefruits？Dotheydeduceanewspiritualjudgmentfromtheirnewdoctrineofexistentialconditions？Dotheyfranklyforbidustoadmiretheproductionsofgeniusfromnowonwards？andsayoutrightthatnoneuropathcaneverbearevealerofnewtruth？
　　No！theirimmediatespiritualinstinctsaretoostrongforthemhere，andholdtheirownagainstinferenceswhich，inmereloveoflogicalconsistency，medicalmaterialismoughttobeonlytoogladtodraw。Onediscipleoftheschool，indeed，hasstriventoimpugnthevalueofworksofgeniusinawholesalewaysuchworksofcontemporaryart，namely，ashehimselfisunabletoenjoy，andtheyaremanybyusingmedicalarguments。[4]Butforthemostpartthemasterpiecesareleftunchallenged；andthemedicallineofattackeitherconfinesitselftosuchsecularproductionsaseveryoneadmitstobeintrinsicallyeccentric，orelseaddressesitselfexclusivelytoreligiousmanifestations。
　　Andthenitisbecausethereligiousmanifestationshavebeenalreadycondemnedbecausethecriticdislikesthemoninternalorspiritualgrounds。
　　[4]MaxNordau，inhisbulkybookentitledDegeneration。
　　Inthenaturalsciencesandindustrialartsitneveroccurstoanyonetotrytorefuteopinionsbyshowinguptheirauthor’sneuroticconstitution。Opinionshereareinvariablytestedbylogicandbyexperiment，nomatterwhatmaybetheirauthor’sneurologicaltype。Itshouldbenootherwisewithreligiousopinions。Theirvaluecanonlybeascertainedbyspiritualjudgmentsdirectlypasseduponthem，judgmentsbasedonourownimmediatefeelingprimarily；andsecondarilyonwhatwecanascertainoftheirexperientialrelationstoourmoralneedsandtotherestofwhatweholdastrue。
　　Immediateluminousness，inshort，philosophicalreasonableness，andmoralhelpfulnessaretheonlyavailablecriteria。SaintTeresamighthavehadthenervoussystemoftheplacidestcow，anditwouldnotnowsavehertheology，ifthetrialofthetheologybytheseothertestsshouldshowittobecontemptible。
　　Andconverselyifhertheologycanstandtheseothertests，itwillmakenodifferencehowhystericalornervouslyoffherbalanceSaintTeresamayhavebeenwhenshewaswithusherebelow。
　　Youseethatatbottomwearethrownbackuponthegeneralprinciplesbywhichtheempiricalphilosophyhasalwayscontendedthatwemustbeguidedinoursearchfortruth。Dogmaticphilosophieshavesoughtfortestsfortruthwhichmightdispenseusfromappealingtothefuture。Somedirectmark，bynotingwhichwecanbeprotectedimmediatelyandabsolutely，nowandforever，againstallmistake——suchhasbeenthedarlingdreamofphilosophicdogmatists。ItisclearthattheORIGINofthetruthwouldbeanadmirablecriterionofthissort，ifonlythevariousoriginscouldbediscriminatedfromoneanotherfromthispointofview，andthehistoryofdogmaticopinionshowsthatoriginhasalwaysbeenafavoritetest。Origininimmediateintuition；origininpontificalauthority；origininsupernaturalrevelation，asbyvision，hearing，orunaccountableimpression；
　　originindirectpossessionbyahigherspirit，expressingitselfinprophecyandwarning；origininautomaticutterancegenerally——theseoriginshavebeenstockwarrantsforthetruthofoneopinionafteranotherwhichwefindrepresentedinreligioushistory。Themedicalmaterialistsarethereforeonlysomanybelateddogmatists，neatlyturningthetablesontheirpredecessorsbyusingthecriterionoforigininadestructiveinsteadofanaccreditiveway。
　　Theyareeffectivewiththeirtalkofpathologicaloriginonlysolongassupernaturaloriginispleadedbytheotherside，andnothingbuttheargumentfromoriginisunderdiscussion。Buttheargumentfromoriginhasseldombeenusedalone，foritistooobviouslyinsufficient。Dr。Maudsleyisperhapsthecleverestoftherebuttersofsupernaturalreligionongroundsoforigin。Yethefindshimselfforcedtowrite：——
　　“WhatrighthavewetobelieveNatureunderanyobligationtodoherworkbymeansofcompletemindsonly？Shemayfindanincompletemindamoresuitableinstrumentforaparticularpurpose。Itistheworkthatisdone，andthequalityintheworkerbywhichitwasdone，thatisaloneofmoment；anditmaybenogreatmatterfromacosmicalstandpoint，ifinotherqualitiesofcharacterhewassingularlydefective——ifindeedhewerehypocrite，adulterer，eccentric，orlunatic……Homewecomeagain，then，totheoldandlastresortofcertitude——namelythecommonassentofmankind，orofthecompetentbyinstructionandtrainingamongmankind。”[5]
　　[5]H。Maudsley：NaturalCausesandSupernaturalSeemings，1886，pp。256，257。
　　Inotherwords，notitsorigin，butTHEWAYINWHICHITWORKSON
　　THEWHOLE，isDr。Maudsley’sfinaltestofabelief。Thisisourownempiricistcriterion；andthiscriterionthestoutestinsistersonsupernaturaloriginhavealsobeenforcedtouseintheend。Amongthevisionsandmessagessomehavealwaysbeentoopatentlysilly，amongthetrancesandconvulsiveseizuressomehavebeentoofruitlessforconductandcharacter，topassthemselvesoffassignificant，stilllessasdivine。InthehistoryofChristianmysticismtheproblemhowtodiscriminatebetweensuchmessagesandexperiencesaswerereallydivinemiracles，andsuchothersasthedemoninhismalicewasabletocounterfeit，thusmakingthereligiouspersontwofoldmorethechildofhellhewasbefore，hasalwaysbeenadifficultonetosolve，needingallthesagacityandexperienceofthebestdirectorsofconscience。Intheendithadtocometoourempiricistcriterion：Bytheirfruitsyeshallknowthem，notbytheirroots。JonathanEdwards’sTreatiseonReligiousAffectionsisanelaborateworkingoutofthisthesis。TheROOTSofaman’svirtueareinaccessibletous。Noappearanceswhateverareinfallibleproofsofgrace。Ourpracticeistheonlysureevidence，eventoourselves，thatwearegenuinelyChristians。
　　“Informingajudgmentofourselvesnow。”Edwardswrites，weshouldcertainlyadoptthatevidencewhichoursupremeJudgewillchieflymakeuseofwhenwecometostandbeforehimatthelastday……ThereisnotonegraceoftheSpiritofGod，oftheexistenceofwhich，inanyprofessorofreligion，Christianpracticeisnotthemostdecisiveevidence……Thedegreeinwhichourexperienceisproductiveofpracticeshowsthedegreeinwhichourexperienceisspiritualanddivine。”
　　Catholicwritersareequallyemphatic。Thegooddispositionswhichavision，orvoice，orotherapparentheavenlyfavorleavebehindthemaretheonlymarksbywhichwemaybesuretheyarenotpossibledeceptionsofthetempter。SaysSaintTeresa：——
　　“Likeimperfectsleepwhich，insteadofgivingmorestrengthtothehead，dothbutleaveitthemoreexhausted，theresultofmereoperationsoftheimaginationisbuttoweakenthesoul。
　　Insteadofnourishmentandenergyshereapsonlylassitudeanddisgust：whereasagenuineheavenlyvisionyieldstoheraharvestofineffablespiritualriches，andanadmirablerenewalofbodilystrength。Iallegedthesereasonstothosewhosooftenaccusedmyvisionsofbeingtheworkoftheenemyofmankindandthesportofmyimagination……Ishowedthemthejewelswhichthedivinehandhadleftwithme：——theyweremyactualdispositions。AllthosewhoknewmesawthatIwaschanged；myconfessorborewitnesstothefact；thisimprovement，palpableinallrespects，farfrombeinghidden，wasbrilliantlyevidenttoallmen。Asformyself，itwasimpossibletobelievethatifthedemonwereitsauthor，hecouldhaveused，inordertolosemeandleadmetohell，anexpedientsocontrarytohisowninterestsasthatofuprootingmyvices，andfillingmewithmasculinecourageandothervirtuesinstead，forIsawclearlythatasingleoneofthesevisionswasenoughtoenrichmewithallthatwealth。”[6]