where appearance is mistaken for reality; and
where consequently there is illusion and deception. Mother Juliana is
aware that the crucifix is not really bleeding, as it seems to do, and
she explicitly distinguishes such a vision from her later illusory
dream-presentment of the Evil One. This dream while it lasted was, like
all dreams, confounded with reality; whereas the other phenomena, even
if made of "dream-stuff," were rated at their true value. Hence it seems
to me that if such things have any outward independent reality, to see
them is no more an hallucination than to see a rainbow. Even if they are
projected from the beholder's brain, there is no hallucination if they
are known for such; but only when they are confounded with reality, as
it were, in a waking-dream. As we are here using the word, an experience
is "real" which fits in with, and does not contradict the totality of
our experiences; which does not falsify our calculation or betray our
expectancy. If I look at a fly through a magnifying medium of whose
presence I am unconscious, its size is apparent, or illusory, and not
real; for being unaware of the unusual condition of my vision, I shall
be thrown out in my calculations, and the harmony of my experiences will
be upset by seeming contradictions. If, however, I am aware of the
medium and its nature, then I am not deceived, and what I see is
"reality," since it is as natural and real for the fly to look larger
through the optician's lense, as to look smaller through the optic
lense. I cannot call one aspect more "real" than the other, for both are
equally right and true under the given conditions. For these reasons I
should object to consider Mother Juliana's "bodily showings" as
hallucinations, so far as the term seems to imply illusion.]

[Footnote 5: For those therefore who make an act of faith in the
absolute universality and supremacy of the laws of physics and
chemistry, and find in them the last reason of all things, these
phenomena are interesting only as studies in the mechanics of illusion.]

[Footnote 6: It was largely by this method, supplemented no doubt by
that of reasoned discussion, that St. Ignatius guided himself in
determining points connected with the constitution of his Order,
according to the journal he has left us of his "experiences," which is
simply a record of "consolations" and "desolations."]

[Footnote 7: i.e., A kinaesthetic idea, as it is called, an idea of
something