leads us to that source, at once the essence of genius, of
virtue, and 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
proceeds obviously from the same source whence their life and
being also proceed. We first share the life by which things
exist and afterwards see them as appearances in nature and
forget that we have shared their cause. Here is the fountain
of action and of thought. Here are the lungs of that inspiration
which giveth man wisdom and which cannot be denied without
impiety and atheism. We lie in the lap of immense intelligence,
which makes us receivers of its truth and organs of its activity.
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
philosophy is at fault. Its presence or its absence is all we
can affirm. Every man discriminates between the voluntary acts
of his mind and his involuntary perceptions, and knows that to
his involuntary perceptions a perfect faith 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. My wilful actions
and acquisitions are but roving;--the idlest reverie, the
faintest native emotion, command my curiosity and respect.
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