ds us to that source, at once the essence of genius, the
essence of virtue, and the essence of life, which we call Spontaneity or
Instinct. We denote this primary wisdom as Intuition, whilst all later
teachings are tuitions. In that deep force, the last fact behind which
analysis cannot go, all things find their common origin. For the sense
of being which in calm hours rises, we know not how, in the soul, is not
diverse from things, from space, from light, from time, from man, but
one with them and proceedeth obviously from the same source whence their
life and being also proceedeth. We first share the life by which things
exist and afterward see them as appearances in nature and forget that we
have shared their cause. Here is the fountain of action and the fountain
of thought. Here are the lungs of that inspiration which giveth man
wisdom, of that inspiration of man which cannot be denied without
impiety and atheism. We lie in the lap of immense intelligence, which
makes us organs of its activity and receivers of its truth. When we
discern justice, when we discern truth, we do nothing of ourselves, but
allow a passage to its beams. If we ask whence this comes, if we seek to
pry into the soul that causes--all metaphysics, all philosophy is at
fault. Its presence or its absence is all we can affirm. Every man
discerns between the voluntary acts of his mind and his involuntary
perceptions. And to his involuntary perceptions: he knows a perfect
respect is due. He may err in the expression of them, but he knows that
these things are so, like day and night, not to be disputed. All my
wilful actions and acquisitions are but roving;--the most trivial
reverie, the faintest native emotion, are domestic and divine.
Thoughtless people contradict as readily the statement of perceptions as
of opinions, or rather much more readily; for they do not distinguish
between perception and notion. They fancy that I choose to see this or
that thing. But perception is not whimsical, but fatal. If I see a
trait, my children will see it after me, and in course of time all
mankind,--although it may chance that no one has seen it before me. For
my perception of it is as much a fact as the sun.

The relations of the soul to the divine spirit are so pure that it is
profane to seek to interpose helps. It must be that when God speaketh he
should communicate, not one thing, but all things; should fill the world
with his voice; should scatter forth light