nsight, which ought to survey life and to light
our path.

Let my own appeal to philosophy, then, even if you do not agree with
my formulas, stand as my protest against occultism and against the
exclusive devotion to the inarticulate sources of religious insight.
That I also prize the perfectly indispensable office of the more
child-like intuitions, when they occupy their true place, you already
know from my first two lectures. We cannot in our present life {129}
do without these child-like intuitions. We cannot be just to them
without aiming to live beyond them and to put away childish things.

II

If my interpretation of the reason thus gets its worth from the fact
that it attempts by a formula simply to illustrate the view which the
servants of the divine reason actually and practically translate into
life, and express through their spirit and through their deeds, you
may hereupon object that my view of the reason as a source of
religious insight still seems to you to be one which it is not easy to
translate into life at all. What does it profit a man, you will say,
to view the whole world as the object present to an all-embracing and
divine insight? How does such a view give a man the power to live more
reasonably than he otherwise would live? Is a world-embracing reason
that sees all things in their unity really that master of life whom
our simpler religious intuitions call upon us to seek as our Deliverer
from our natural chaos of desires? I have just asserted that there are
people who devote their lives to the service of such a divine reason.
But if the divine reason is eternal and perfect, and if it sees all
reality as an unity, and if this is its only function, how can any one
serve it at all? The eternal needs no help, you may insist, and
apparently has no concern for us. We need, for our {130} salvation,
something, or some personal deliverer, that can teach us not merely to
utter true assertions, but to live worthy lives. How does the insight
of the reason enlighten us in this respect? What would one do for a
divine Logos, for an all-observant and all-comprehending seer? Could
one love such a being, or devoutly commune with his perfect but
motionless wisdom? Is it true then, as I have just maintained it to be
true, that the insight of the reason, as I have expounded it in my
sketch of a philosophy, does really inspire the earnest and devoted
souls whose spirit I have attempte