There is really no escape from the position that so far as religious 'facts' are parts of mental life, religion becomes logically a department of psychology. The substantial identity of all mental facts is quite unaffected by their being directed to this or that special object. As mental facts they are part of the material that it is the work of science to reduce to order. And as mental facts religious phenomena are seen to follow the same 'laws' that govern mental phenomena in general. It is perfectly true that we cannot test and measure the material of psychology with the same definiteness and accuracy that the chemist applies to the subject-matter of his department; but that may be due to want of knowledge, or to the extreme complexity and variability of the matter with which we are dealing. And if it were true that the same tests could not be applied in psychology that are applied elsewhere, this would be no cause for scientific despair. It would only mean that fresh tests would have to be devised for a new group of facts, as every other science has already, as a matter of fact, created its own special standard of value. The second of the two lines of defence consists in the bold assertion that the religious interpretation of subjective phenomena is itself in the nature of a true scientific induction. The methods of science are not repudiated, but welcomed. But it is argued that the non-religious explanation of religious phenomena breaks down hopelessly, while the religious explanation fully covers and explains the facts. If this were true, nothing more remains to be said, and we must accept this dualistic scheme, however repugnant it may be to orthodox scientific ideas. But is it true? Is it a fact that the non-religious explanation breaks down so completely? Hitherto the course of events has been in the contrary direction. It is the religious explanation that has, over and over again, been shown to be unreliable, the non-religious explanation that has been finally established. Insanity and epilepsy, once universally ascribed to a supernatural order of being, have been reduced to the level of nervous disorders. All the phenomena of 'possession' are still with us, it is only our understanding of them that has altered. And before it is admitted that the phenomena described as religious can never be affiliated to the phenomena described as non-religious, it must be shown--beyond all possibility of doubt--that their explanation in terms of known forces is impossible. As I have said in the body of this work, the question at issue is essentially one of interpretation. The 'facts' of the religious life are admitted. Science no more questions the reality of the visions of the medieval mystic than it questions the visions of the non-mystic admittedly suffering from neural derangement. The crucial question is whether we have any good reason for separating the two, and while we dismiss the one as hallucination accept the other