The serious crux is how, in the realm of the spiritual and the physically intangible, to distinguish between the real and the seeming, the true and the false. This it is the function of the Mystic Sense to do aided by the full complement of inner faculties. In a measure the Mystic Sense, like the bodily senses, acts automatically, but like them it needs special training in order to separate phantasm from reality, to determine values, and to grade and classify ideals until they reveal themselves to be ordered unity, not less but more mysterious because more intelligible or apprehensible by the whole man. The first principle to lay down is that no man can treat himself as a unit or credit the findings of his Mystic Sense with absolute or final authority until he has tried them by some valid corporate test. Neither sight, nor hearing, nor touch, used without regard to the experience of others and respect for it, can fail to lead us astray. The conclusions of the wisest and the competent register themselves from age to age, coming to us in the shape of beneficent authority to prevent a man from repeating work that has already been done and well done. Verification is not contemptuous of authority, though he flouts authority, indeed, who ignores it in a process of individualistic experiments. Pure individualism at best can apprehend but a fragment of reality and at worst declines into eccentricity or even insanity. Those who are really educated recognize their relation to a social whole and bring the results of their sense perceptions, before accepting their verdict, to be tested by the age-long, man-wide experiences of humanity as formulated in the accepted conclusions of their generation and found in its institutions and customs. Universal experience is never wholly but only approximately infallible, yet accurate enough to be authoritative for corrective purposes. By respectful attention to it, individual judgment is checked in possible error and at the same time is given opportunity to offer its own contribution to the totality of knowledge, a contribution which may endorse, modify, or enlarge that already reached. In this way only is society preserved from becoming a mob of eccentrics and fanatics, each whirling in his own little circle. Commerce, art, science, letters, government, religion—in short every department of life you can think of requires such a mode of procedure for the protection of reality in its varied manifestations and for the protection of the individual against himself. But in no conditions is a social checking off of findings more essential than in the psychic or spiritual realm. Mystical experience organizes itself or is consciously organized in a sufficient degree to give men that high kind of freedom which comes to us when we act with constant reference to the fact that we are members one of another, so that the experience of the human race is ours wherewith to enrich ourselves. A mystic of the type of St. Theresa,