absolutist's attempt to sever himself from the sphere of sense!

Intuition, we have seen, must be deemed to be independent of
conscious reasoning processes. But this is not to say that it is
independent of reason, either objectively or subjectively. Not
objectively, for if the world is a cosmos, it must be rationally
constituted. Not subjectively, for man's reasoning faculties may
influence many of his mental activities without rising to the
level of reflective ratiocination. And thus man's communion
with the cosmos, of which he is himself a part, will be grounded
in the reason which permeates the whole.

If we go on to ask what is the relation between intuition and
conscious reflective processes, the answer would seem to be
somewhat of this kind. "Intuition, in its wide sense, furnishes
material; reason works it up. Intuition moves about in worlds
not systematised; reason reduces them to order. Reflective
thought dealing with the phenomena presented to it by sensation
has three tasks before it--to find out the nature of the objects, to
trace their causes, and to trace their effects. And whereas each
intuitional experience stands alone and isolated in its
immediacy, reason groups these single experiences together,
investigates their conditions, and makes them subserve definite
conscious purposes.

But if mystics have too often made the mistake of underrating
the powers and functions of reflective reason, the champions of
logic have also been guilty of the counter-mistake of
disparaging intuition, more especially that called mystical. That
is to say, the _form_ of thought is declared to be superior to the