andifweonlyknewthefactsintimatelyenough，weshoulddoubtlesssee“theliver“determiningthedictaofthesturdyatheistasdecisivelyasitdoesthoseoftheMethodistunderconvictionanxiousabouthissoul。Whenitaltersinonewaythebloodthatpercolatesit，wegetthemethodist，wheninanotherway，wegettheatheistformofmind。Soofallourrapturesandourdrynesses，ourlongingsandpantings，ourquestionsandbeliefs。Theyareequallyorganicallyfounded，betheyreligiousorofnon-religiouscontent。
Topleadtheorganiccausationofareligiousstateofmind，then，inrefutationofitsclaimtopossesssuperiorspiritualvalue，isquiteillogicalandarbitrary，unlessonehasalreadyworkedoutinadvancesomepsycho-physicaltheoryconnectingspiritualvaluesingeneralwithdeterminatesortsofphysiologicalchange。Otherwisenoneofourthoughtsandfeelings，notevenourscientificdoctrines，notevenourDIS-beliefs，couldretainanyvalueasrevelationsofthetruth，foreveryoneofthemwithoutexceptionflowsfromthestateofitspossessor’sbodyatthetime。
Itisneedlesstosaythatmedicalmaterialismdrawsinpointoffactnosuchsweepingskepticalconclusion。Itissure，justaseverysimplemanissure，thatsomestatesofmindareinwardlysuperiortoothers，andrevealtousmoretruth，andinthisitsimplymakesuseofanordinaryspiritualjudgment。Ithasnophysiologicaltheoryoftheproductionoftheseitsfavoritestates，bywhichitmayaccreditthem；anditsattempttodiscreditthestateswhichitdislikes，byvaguelyassociatingthemwithnervesandliver，andconnectingthemwithnamesconnotingbodilyaffliction，isaltogetherillogicalandinconsistent。
Letusplayfairinthiswholematter，andbequitecandidwithourselvesandwiththefacts。Whenwethinkcertainstatesofmindsuperiortoothers，isiteverbecauseofwhatweknowconcerningtheirorganicantecedents？No！itisalwaysfortwoentirelydifferentreasons。Itiseitherbecausewetakeanimmediatedelightinthem；orelseitisbecausewebelievethemtobringusgoodconsequentialfruitsforlife。Whenwespeakdisparaginglyof“feverishfancies。”surelythefever-processassuchisnotthegroundofourdisesteem——foraughtweknowtothecontrary，103degreesor104degreesFahrenheitmightbeamuchmorefavorabletemperaturefortruthstogerminateandsproutin，thanthemoreordinaryblood-heatof97or98degrees。Itiseitherthedisagreeablenessitselfofthefancies，ortheirinabilitytobearthecriticismsoftheconvalescenthour。Whenwepraisethethoughtswhichhealthbrings，health’speculiarchemicalmetabolismshavenothingtodowithdeterminingourjudgment。Weknowinfactalmostnothingaboutthesemetabolisms。Itisthecharacterofinnerhappinessinthethoughtswhichstampsthemasgood，orelsetheirconsistencywithourotheropinionsandtheirserviceabilityforourneeds，whichmakethempassfortrueinouresteem。
Nowthemoreintrinsicandthemoreremoteofthesecriteriadonotalwayshangtogether。Innerhappinessandserviceabilitydonotalwaysagree。Whatimmediatelyfeelsmost“good“isnotalwaysmost“true。”whenmeasuredbytheverdictoftherestofexperience。ThedifferencebetweenPhilipdrunkandPhilipsoberistheclassicinstanceincorroboration。Ifmerely“feelinggood“coulddecide，drunkennesswouldbethesupremelyvalidhumanexperience。Butitsrevelations，howeveracutelysatisfyingatthemoment，areinsertedintoanenvironmentwhichrefusestobearthemoutforanylengthoftime。Theconsequenceofthisdiscrepancyofthetwocriteriaistheuncertaintywhichstillprevailsoversomanyofourspiritualjudgments。Therearemomentsofsentimentalandmysticalexperience——weshallhereafterhearmuchofthem——thatcarryanenormoussenseofinnerauthorityandilluminationwiththemwhentheycome。Buttheycomeseldom，andtheydonotcometoeveryone；andtherestoflifemakeseithernoconnectionwiththem，ortendstocontradictthemmorethanitconfirmsthem。Somepersonsfollowmorethevoiceofthemomentinthesecases，someprefertobeguidedbytheaverageresults。Hencethesaddiscordancyofsomanyofthespiritualjudgmentsofhumanbeings；adiscordancywhichwillbebroughthometousacutelyenoughbeforetheselecturesend。