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intelligences, agents, who act in virtue of, and guided bv our 
conscious mtelhgence. Not only in our intelligence are we 
ng, active agents, but also in our willing and in the concrete 
o actnai realization of our voluntary purposes. Consciousness 
thus does more than to reveal itself and our ideas, it reveals us 
Tf em o s > willing and acting in conformity to our ideas 
svnth?HelV° U f iT iuWard Hfe as insisting in a series of 
"mi . a s ’ 0 l. lvm » acts , in which idea (intelligence) and 
i are ^ ^ Proportion to the perfection of our spiritual beings, 
^ t0 aa unin terrupted succession of definite ends. And 
we h u d these acts to be, not indifferently separable from each 
oncp fi b p l UldlSS °i ^ 7 b °, U 1 nd together in . an or der, which, when 
the niip 6 ' ' 1S indestructible, and by their common relation to 
nrinifested ' tV ’ throu S hout the whole series is 
mam ested through consciousness. The latter, in other words, 
reveals persomd identity, the self, the spiritual being. This 
whethe n0t C ° IlS1St m thou S hts > or in other mental functions, 
wrought rr US ° r f UDCOnSC10us , for these are al l acts, effects 
tte Hit V ag ? nt ' Cause ^ and heilce different from the latter. 
^ °l thC bGing is continuous, while these 
alone? discrete, discontinuous. The consciousness of self 
a one reveals to us in anything like a direct manner what we 
L from the? US ° Ur ultimate conception of being. From this, 
resnecHni thi 'ZT** P r ? Ceed in any further inquiries 
o? helo ° ?f tUrG ° f that whlch is not ourselves, be it above 
whoteVv te 1 Vi n0t Cla ‘ med that tbis notion unseals the 
br nls Ve 7 V ^ Eut ifc is t0 be maintained that it 
n & s us nearer to the great secret, than any other one which 
13 the spliere of humae observation. 
is the mark, not of the sound logician or of him who 
foi lows most closely m his inferences the warrant of fact but 
froraVVn/ae and fanciful speculator, to separate facts or ideas 
ii orn the places which alone they occupy in the grand synthesis 
warilnted^iiSt. “f ? recombine tbem according to 'the un- 
ai ranted dictates of dogma or caprice. In the only snhcre of 
being open to our direct examination— i.e. in the sphere of 
spiritual being, or, more exactly, of the human se?f-we find 
reason, intelligence, emotion, will, not as independent entities 
nor as abstractions but as living functions. Viewed otherwise 
ban as such functions of a self, or personal agent, t hey To e 
heir character, and can thenceforth only be spoken of ZnrZ 
tively. Thus we may speak of "reason" and -intelligence" 
abstractly, having in view the general ideas which the terms 
of'EiV a V Ve t W m , hke raanner and with like direction 
of thought only to the abstract ideas expressed, say - arm," 
