Further those experiences should not be a general feeling of good-will, feeling at one with the universe, strong emotions, uncontrollable crying, etc. as those are not the characteristics of the spirit per LDS doctrine (or dogma if you insist). Instead the experience, whether it includes visions or just the still small voice of the spirit should provide her with knowledge that she could not other wise obtain that is actionable and if testable turn out to be correct as well as making sense. Not everything is testable as we are not able to go back and make a different decision to see what would have happened. As a desire to believe is sufficient to be baptized she will most likely be baptized even if she has not actually had such experiences, but if she takes her religion seriously (which hopefully she should) then she will seek such experiences and from my own experience she will receive them if she does so in the correct manner (being actually wanting an answer and willing to follow whatever the answer is, assuming the answer fits the criteria of what is an actual answer and what is not.

There a lot of problems with this. Confirmation bias is a major one (people are likely to remember the times that their perceived/claimed revelations turned out to be correct and not think as much about the misses), as is the fact that people do engage in unconscious processing.

Personally, I've had dreams where I've talked to dead mathematicians. They've been helpful. Does that mean one should believe that I was talking to those spirits? Or, more relevantly for this purpose, do you think that Ramanujan's beliefs that his math came from Hindu deities were justified given the correct, novel mathematical results he received?

Moreover, when Mormons do speak of personal revelation, they aren't almost ever testable claims (e.g. will this coin flip land heads or tails), but personal life advice issues, just like in many other religions, making it essentially impossible to tell if the revelation was at all helpful.

This also is connected to the fairly serious problem that if the LDS church wants to be tested based on its capacity for correct revelation, one needs to deal with both the fact that the revealed claimed in the LDS texts (such as the claimed ancient civilizations) don't fit with archeology at all.

Further if her parents understand their religion they should not shun or ostracize her should she decide not continue to be a saint. Please be aware that not everyone understands this with in the LDS church, we do not claim to be perfect people but to be people seeking perfection.

Except that shunning isn't just something that is done by some members of the LDS. It is a practice that is so common that separate communities have been built for such individuals (The LDS church is not the only example of such, Charedi(ultra-Orthodox Jews) have the same thing but that's not what is relevant here.)

You may want to be aware that in general, at Less Wrong, we aren't terribly interested in LDS apologetics or apologetics from any other religion. As far as we're concerned almost all traditional notions of deities have very low probabilities, and general apologetica is unlikely to do much. There are forums to discuss that sort of thing; we are not one of them. In the case of the Wednesday post, the point had very little to do with Mormonism, but was using that example to point out a general possible problem in a certain common heuristic. Trying to argue that Wednesday would have other reasons to believe in Mormonism is both not compelling and misses the point of Alicorn's post.