If we go on to ask what is the relation between intuition and conscious reflective processes, the answer would seem to be somewhat of this kind. "Intuition, in its wide sense, furnishes material; reason works it up. Intuition moves about in worlds not systematised; reason reduces them to order. Reflective thought dealing with the phenomena presented to it by sensation has three tasks before it--to find out the nature of the objects, to trace their causes, and to trace their effects. And whereas each intuitional experience stands alone and isolated in its immediacy, reason groups these single experiences together, investigates their conditions, and makes them subserve definite conscious purposes. But if mystics have too often made the mistake of underrating the powers and functions of reflective reason, the champions of logic have also been guilty of the counter-mistake of disparaging intuition, more especially that called mystical. That is to say, the _form_ of thought is declared to be superior to the _matter_ of thought--a truly remarkable contention! What is reason if it has no material to work up? And whence comes the material but from sensation and intuition? Moreover, even when the material is furnished to the reasoning processes, the conclusions arrived at have to be brought continuously and relentlessly to the bar, not only of physical fact, but also to that of intuition and sentiment, if serious errors are to be avoided. Systematising and speculative zeal have a tendency to run ahead of their data. Bergson has done much to restore to intuition the rights which were being filched or wrenched from it. He has shown (may it be said conclusively?) that systematised thought is quite unequal to grappling with the processes which constitute actual living. Before him, Schopenhauer had poured well-deserved contempt on the idea that the brain, an organ which can only work for a few hours at a stretch, and is dependent on all the accidents of the physical condition of the body, should be considered equal to solving the problems of existence. "Certainly" (writes Schwegler) "the highest truths of reason, the eternal, the divine, are not to be proved by means of demonstration." But this is no less true of the simplest manifestations of reality. Knowledge is compelled to move on the surface when it aims at scientific method and demonstrated results. Intuitive knowledge can often penetrate deeper, get nearer to the heart of things and divine their deeper relations. When intuitions can be gripped by conscious reasoning processes, man gains much of the knowledge which is power. But the scope of knowledge in the fullest sense is indefinitely greater than that of science and philosophy.