These objectless beliefs, which though merely attitudes seem to be knowledge, are not difficult to explain. Some system of impulses not ordinarily in adjustment within itself or adjusted to the world finds something which orders it or gives it fit exercise. Then follows the peculiar sense of ease, of restfulness, of free, unimpeded activity, and the feeling of acceptance, of something more positive than acquiescence. This feeling is the reason why such states may be called beliefs. They share this feeling with, for example, the state which follows the conclusive answering of a question. Most attitude-adjustments which are successful possess it in some degree, but those which are very regular and familiar, such as sitting down to meat or stretching out in bed, naturally tend to lose it. But when the required attitude has been long needed, where its coming is unforeseen and the manner in which it is brought about complicated and inexplicable, where we know no more than that formerly we were unready and that now we are ready for life in some particular phase, the feeling which results may be intense. Such are the occasions upon which the arts seem to lift away the burden of existence, and we seem ourselves to be looking into the heart of things. To be seeing whatever it is as it really is, to be cleared in vision and to be recipients of a revelation. We have considered already the detail of these states of consciousness and their conjectural impulse basis. We can now take this feeling of a revealed significance, this attitude of readiness, acceptance and understanding, which has led to so many Revelation Doctrines, not as actually implying knowledge, but for what it is—the conscious accompaniment of our successful adjustment to life. But it is, we must admit, no certain sign by itself that our adjustment is adequate or admirable. Even the most firm adherents to Revelation Doctrines admit that there are bogus revelations, and on our account it is equally important to distinguish between ‘feelings of significance’ which indicate that all is well and those which do not. In a sense all indicate that _something_ is going well, otherwise there would be no acceptance, no belief but rejection. The real question is ‘What is it?’ Thus after the queer reshuffling of inhibitions and releases which follows the taking of a dose of alcohol, for example, the sense of revelation is apt to occur with unusual authority. Doubtless this feeling of significance is a sign that as the organism is for the moment, its affairs are for the moment thriving. But when the momentary special condition of the system has given place to the more usual, more stable and more generally advantageous adjustment, the authority of the vision falls away from it; we find that what we were doing is by no means so wonderful or so desirable as we thought and that our belief was nonsensical. So it is less noticeably with many moments in which the world seems to be showing its real face to us.