But the reason which is thus extolled as the revealer of truth must not be confounded with the process of reasoning. It is something quite different from criticism, analysis, comparison, or deduction. It is essentially intuitive, but it only acquires its power of transcendental intuition after a long process of discipline. When a man passes from the daylight into a room which is almost dark, he is at first absolutely unable to see the objects around him; but gradually his eye grows accustomed to the feeble light, the outline of the room becomes dimly visible, object after object emerges into sight, until at last, by intently gazing, he acquires the power of seeing around him with tolerable distinctness. In this fact we have a partial image of the Neoplatonic doctrine of the knowledge of divine things. Our soul is a dark chamber, darkened by contact with the flesh, but in it there are graven divine ideas, there exists a living divine element. The eye of reason, by long and steady introspection, can learn to decipher these characters; the will, aided by an appointed course of discipline, can evoke this divine element, and cause it to blend with the universal spirit from which it sprang. The powers of mental concentration, and of metaphysical abstraction, are therefore the highest intellectual gifts; and quietism, or the absorption of our nature in God, is the last stage of virtue. “The end of man,” said Pythagoras, “is God.” The mysterious ’One,’ the metaphysical abstraction without attributes and without form which constitutes the First Person of the Alexandrian Trinity, is the acme of human thought, and the condition of ecstasy is the acme of moral perfection. Plotinus, it was said, had several times attained it. Porphyry, after years of discipline, once, and but once.(621) The process of reasoning is here not only useless, but pernicious. “An innate knowledge of the gods is implanted in our minds prior to all reasoning.”(622) In divine things the task of man is not to create or to acquire, but to educe. His means of perfection are not dialectics or research, but long and patient meditation, silence, abstinence from the distractions and occupations of life, the subjugation of the flesh, a life of continual discipline, a constant attendance on those mysterious rites which detach him from material objects, overawe and elevate his mind, and quicken his realisation of the Divine presence.(623)