And just as thus the various external forms of government during the Civilisation-period find their justification and interpretation in the ensuing period, so will it be with the mechanical and other products of the present time; they will be taken up, and find their proper place and use in the time to come. They will not be refused; but they will have to be brought into subjection. Our locomotives, machinery, telegraphic and postal systems; our houses, furniture, clothes, books, our fearful and wonderful cookery, strong drinks, teas, tobaccos; our medical and surgical appliances; high-faluting sciences and philosophies, and all other engines hitherto of human bewilderment, have simply to be reduced to abject subjection to the real man. All these appliances, and a thousand others such as we hardly dream of, will come in to perfect his power and increase his freedom; but they will not be the objects of a mere fetish-worship as now. Man will use them, instead of their using him. His real life will lie in a region far beyond them. But in thus for a moment denying and "mastering" the products of Civilisation, will he for the first time discover their true value, and reap from them an enjoyment unknown before. The same with the moral powers. As said before, the knowledge of good and evil at a certain point passes away, or becomes absorbed into a higher knowledge. The perception of Sin goes with a certain weakness in the man. As long as there is conflict and division within him, so long does he seem to perceive conflicting and opposing principles in the world without. As long as the objects of the outer world excite emotions in him which pass beyond his control, so long do those objects stand as the signals of evil--of disorder and sin. Not that the objects are bad in themselves, or even the emotions which they excite, but that all through this period these things serve to the man as indications of _his_ weakness. But when the central power is restored in man and all things are reduced to his service, it is impossible for him to see badness in anything. The bodily is no longer antagonistic to the spiritual love, but is absorbed into it. All his passions take their places perfectly naturally, and become, when the occasions arise, the vehicles of his expression. Vices under existing conditions are vices simply because of the inordinate and disturbing influence they exercise, but will cease again to be vices when the man regains his proper command. Thus Socrates having a clean soul in a clean body could drink his boon companions under the table and then go out himself to take the morning air--what was a blemish and defect in them being simply an added power of enjoyment to himself!