all. (…) Reason is the nature of things come fully to itself, re-established in its entireness. Reason divests things of the disguises and transformations which they have undergone in the conflict and agitation of the external world, and reduces them to their true character. (…) If reason reduces transformations and disguises to their fundamental forms, does it not effect that which lies in the idea of Nature itself, but which, prior to the operation of reason, could not be effected on account of external hindrances? What else … does reason do than remove external disturbances, influences, and obstructions, so as to present a thing as it ought to be, to make the existence correspond to the idea … . (…) Reason is the midwife of Nature: it explains, enlightens, rectifies and completes Nature.” [150F-EOC: p. 286]
[151F-EOC: p. 286-287]
[P. 286] “ … how would it be possible that reason should exhibit the pure nature of things, the original text of the universe, if it were not itself the purest, most original essence? But reason has no partiality for this or that species of things. It embraces with equal interest the whole universe; it interests itself in all things and beings without distinction, without exception; - it bestows the same attention on the worm which human egoism tramples under its feet, as on man … . Reason is the all-embracing, all-compassionating being, the love of the universe to [P. 287] itself.” [151F-EOC: p. 286-287]
[152F-EOC: p. 287]
“To reason alone belongs the great work of the resurrection and restoration of all things and beings – universal redemption and reconciliation. Not even the unreasoning animal, the speechless plant, the unsentient stone, shall be excluded from the universal festival.” [152F-EOC: p. 287]
[153F-EOC: p. 287]
“The desire of knowledge is infinite; reason then is infinite.” [153F-EOC: p. 287]
[154F-EOC: p. 287]
“In the activity of reason I feel a distinction between myself and reason in me; this distinction is the limit of individuality; in feeling I am conscious of no distinction between myself and feeling; and with this absence of distinction there is an absence also of the sense of limitation. Hence it arises that to so many men reason appears finite, and only feeling infinite.” [154F-EOC: p. 287]
[155F-EOC: p. 295]
“ … all wishes of the heart, even the wish for a personal God and for heavenly felicity, are sensuous wishes; - the heart is essentially materialistic, it contents itself only with an object which is seen and felt.” [155F-EOC: p. 295]
[156F-EOC: p. 296]
“That which I have in life, I do not need to posit beyond life, in spirit, in metaphysical
