On all four of these questions, while fully developed mysticism seems to me mistaken, I yet believe that, by sufficient restraint, there is an element of wisdom to be learned from the mystical way of feeling, which does not seem to be attainable in any other manner. If this is the truth, mysticism is to be commended as an attitude towards life, not as a creed about the world. The meta-physical creed, I shall maintain, is a mistaken outcome of the emotion, although this emotion, as colouring and informing all other thoughts and feelings, is the inspirer of whatever is best in Man. Even the cautious and patient investigation of truth by science, which seems the very antithesis of the mystic's swift certainty, may be fostered and nourished by that very spirit of reverence in which mysticism lives and moves. I. REASON AND INTUITION[3] Of the reality or unreality of the mystic's world I know nothing. I have no wish to deny it, nor even to declare that the insight which reveals it is not a genuine insight. What I do wish to maintain--and it is here that the scientific attitude becomes imperative--is that insight, untested and unsupported, is an insufficient guarantee of truth, in spite of the fact that much of the most important truth is first suggested by its means. It is common to speak of an opposition between instinct and reason; in the eighteenth century, the opposition was drawn in favour of reason, but under the influence of Rousseau and the romantic movement instinct was given the preference, first by those who rebelled against artificial forms of government and thought, and then, as the purely rationalistic defence of traditional theology became increasingly difficult, by all who felt in science a menace to creeds which they associated with a spiritual outlook on life and the world. Bergson, under the name of "intuition," has raised instinct to the position of sole arbiter of metaphysical truth. But in fact the opposition of instinct and reason is mainly illusory. Instinct, intuition, or insight is what first leads to the beliefs which subsequent reason confirms or confutes; but the confirmation, where it is possible, consists, in the last analysis, of agreement with other beliefs no less instinctive. Reason is a harmonising, controlling force rather than a creative one. Even in the most purely logical realm, it is insight that first arrives at what is new.