It must be remembered, however, that he is not in either class of the supernatural mystic, one of which supposes truth to be gained by a fixed supernatural channel, the other that it is gained by extraordinary supernatural means. On the contrary, truth comes to Browning in pursuance of a regular law or fact of the inward sensibility, which may be defined in his case as a mode of intuition. His intuition of God, as we have seen, is based upon the feeling of love both in its human and its abstract aspects. But this is not all. Upon the intellectual side Browning accepted the conclusions of scientific investigation as far as phenomena were concerned, and while he denied its worth in giving direct knowledge of the Absolute, he recognized it as useful because of its very failure in strengthening the sense of the existence of a power transcending human conception. "What is our failure here but a triumph's evidence of the fulness of the days?" And, furthermore, with mystic love already in our hearts, all knowledge that the scientist may bring us of the phenomena of nature and life only adds immeasurably to our wonder and awe of the power which has brought these things to pass, thus "with much more knowledge" comes "always much more love." Once more, the poet's mysticism is tempered by a tinge of idealism. There are several passages in his poems, notably one already quoted from Furini, which show him to have had a perception of God directly through his own consciousness by means of what the idealist calls the higher reason. His perception, for instance, that whatever takes place within the consciousness had its rise without and that this external origin emanates from God is the idealist's way of arriving at the absolute. Thus we see that into Browning's religious conceptions enter the intuitions of the artistic consciousness as illustrated in Paracelsus where God is the divine artist joying in his creations, the intuitions of the intellect which finds in the failure of knowledge to probe the secrets of the universe the assurance of a transcendent power beyond human ken, the intuition of the higher reason which affirms God is, and the intuitions of the heart which promise that God is love, through whom is to come fulfilment of all human aspirations toward Beauty, Truth, and Love in immortality. If these are all points which have been emphasized, now by one, now by another, of the vast array of thinkers who have crowded the past century, there is no one who to my knowledge has so completely harmonized the various thought tendencies of the age, and certainly none who has clothed them in such a wealth of imaginative and emotional illustration.