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goal and true method of realisation are still misapprehended; the Third is the life of conscience and faith where the ends are taken not as we like, but as we aught, and the Fourth, the stage where all such conflicts disappear altogether and the soul shines forth in all its naturalness and omniscience.
Now as to the question as to why the stages should succeed one another in the order stated above, and not in any other way we remark that as soon as the self-conscious life is thrown in the front or induced by the pains and miseries of the animal life, the life of impulses, the conscious will of man wakes up and learns to remain in the ruinous spread of blind propensity and animal spontaniety. Here, by the mere shrinking from the membered misery of recklessness, some harmony is introduced and under the measured checks offered by Reason and sober thinking, a certain unity of movement is given to the activities. At the same time we should not ignore the fact that here no new force is introduced and the whole operation is rather regulative than creative and it shows its want of intensity by being swept away before
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