else which is often inconsiderately mistaken for it. Either the mere sensuous instinct, the desire of personal preservation and of physical well-being, is the only impulse to the thoughts as well as to the actions of men,—and then Thought is only the servant of Desire, and only exists for the purpose of observing and choosing the means of its satisfaction; or, Thought is living and active in itself and by its own proper power. Upon the first supposition is founded the whole wisdom of the Third Age, which we have already sufficiently described, and need not further refer to at present. On the second supposition there are, on the other hand, two, or it may be, three cases. Namely, this self-existent and active Thought is either the mere Sensuous Individuality of Man clothing itself in the form of Thought, and is thus still a mere sensuous desire, only disguised, and therefore not recognised as such,—and then it is Mysticism:—or, it is Pure Thought flowing forth from itself without any dependence on Sense, not recognising individual persons, but always comprehending the Race, as we have already sufficiently described it in our second, third, and fourth lectures;—i.e. the Idea. Is it the Idea which is present?—then again, as we have already said, it may manifest itself in two different ways:—either, in one of its primitive forms which we previously indicated; and in this case it struggles irresistibly onward to direct outward activity, streams forth in the personal life of the man, extinguishing all his sensuous impulses and desires; and then he is an Artist, Hero, Man of Science, or Religious Man;—or, the same Pure Thought may manifest itself in its absolute unity; and then it is easily recognisable as the one, perfectly clear, and undisturbed thought of the Higher Reason, which in itself impels to no activity in the World of Sense, but only to free activity in the World of Pure Thought; or, in other words, is true and genuine Speculation. Mysticism will not of itself act in direct
