The sort of belief that religious experience of this type naturally engenders in those who have it is fully in accord with Fechner's theories. To quote words which I have used elsewhere, the believer finds that the tenderer parts of his personal life are continuous with a _more_ of the same quality which is operative in the universe outside of him and which he can keep in working touch with, and in a fashion get on board of and save himself, when all his lower being has gone to pieces in the wreck. In a word, the believer is continuous, to his own consciousness, at any rate, with a wider self from which saving experiences flow in. Those who have such experiences distinctly enough and often enough to live in the light of them remain quite unmoved by criticism, from whatever quarter it may come, be it academic or scientific, or be it merely the voice of logical common sense. They have had their vision and they _know_--that is enough--that we inhabit an invisible spiritual environment from which help comes, our soul being mysteriously one with a larger soul whose instruments we are. One may therefore plead, I think, that Fechner's ideas are not without direct empirical verification. There is at any rate one side of life which would be easily explicable if those ideas were true, but of which there appears no clear explanation so long as we assume either with naturalism that human consciousness is the highest consciousness there is, or with dualistic theism that there is a higher mind in the cosmos, but that it is discontinuous with our own. It has always been a matter of surprise with me that philosophers of the absolute should have shown so little interest in this department of life, and so seldom put its phenomena in evidence, even when it seemed obvious that personal experience of some kind must have made their confidence in their own vision so strong. The logician's bias has always been too much with them. They have preferred the thinner to the thicker method, dialectical abstraction being so much more dignified and academic than the confused and unwholesome facts of personal biography.