This imaginative belief in the reality of a central spiritual life is always accompanied, whether definitely expressed or not, with a belief in the value of particulars, of the individual, as opposed to general statements and abstract philosophy. The mystic, who believes in an inward moulding spirit, necessarily believes that all reforms must come from within, and that, as Burke points out in the _Present Discontents_, good government depends not upon laws but upon individuals. Blake, in a characteristic phrase, says: "He who would do good to another must do it in minute particulars; general good is the plea of the hypocrite, flatterer, and scoundrel." This sums up the essence of the social philosophy of these three thinkers, as seen by Burke's insistence on the value of concrete details in Coleridge's use of them in his Lay Sermon, and in Carlyle's belief in the importance of the single individual life in history. It is easy to see that Coleridge's attitude of mind and the main lines of his philosophy were mystical. From early years, as we know from Lamb, he was steeped in the writings of the Neo-platonists and these, together with Boehme, in whom he was much interested, and Schelling, strengthened a type of belief already natural to him. In spite of his devotion to the doctrines of Hartley, it is clear from his poetry and letters, that Coleridge very early had doubts concerning the adequacy of the intellect as an instrument for arriving at truth, and that at the same time the conviction was slowly gaining ground with him that an act of the will is necessary in order to bring man into contact with reality. Coleridge believed in a Spirit of the universe with which man could come into contact, both directly by desire, and also mediately through the forms and images of nature, and in the _Religious Musings_ (1794) we get very early a statement of this mystical belief. There is one Mind, one omnipresent Mind Omnific. His most holy name is Love. From Him-- ... we roam unconscious, or with hearts Unfeeling of our universal Sire, and the greatest thing we can achieve, "our noon-tide majesty," is-- to know ourselves Parts and proportions of one wonderous whole! The way to attain this knowledge is not by a process of reasoning, but by a definite act of will, when the "drowséd soul" begins to feel dim recollections of its nobler nature, and so gradually becomes attracted and absorbed to perfect love-- and centered there God only to behold, and know, and feel, Till by exclusive consciousness of God All self-annihilated it shall make God its Identity: God all in all!