And the moment we renounce the
absurd notion that a thing is exploded away as soon as it is classed with others, or its origin is shown; the moment we agree to stand by experimental results and inner quality, in judging of values — who does not see that we are likely to ascertain the distinctive significance of religious melancholy and
happiness, or of religious trances, far better by comparing them as conscientiously as we can with other varieties of melancholy,
happiness, and trance,
than by refusing to consider their place in any more general series, and treating them as if they were outside of nature's order altogether?