Magic is the harbinger of Science. In the history of human development, the dim perception precedes the clear, and the dominion of imagination that of reason. Before the latter could take upon itself the laborious task of connecting together by its own laws the facts of external and internal experience,--before there was any philosophy or natural science, imagination was bestirring itself in the creation of magic. Like science, magic in its original form is based upon the principle that all things existing are concatenated. Science searches for the links of union both deductively and inductively; magic, seeking its support in the external resemblances between existing things,[13] and in a vague assurance of the power of the will and of words, establishes this connection freely by means of arbitrary associations between incongruous objects. Man engaged in a struggle for physical existence, aims in it less at theoretical _knowing_ than at practical _being able_. The knowledge of mysteries will furnish means of becoming acceptable to his God, inaccessible to injurious influences, and master of his present and future existence and destiny. The magical usages which exist among every people, present an almost infinite variety of forms. In the end, however, they can all be reduced to a single type. Daily experience has taught that there exists between every cause and its effect a certain proportionate amount of force. Now since the effect aimed at in resorting to magic is of an extraordinary nature, the means which the magical art prescribes must possess extraordinary efficacy, such as reason can predict for it neither _a priori_ nor by inductive reasoning. Furthermore, experience teaches us that will, as a mere inert desire, not yet expressed in action, does not attain its goal. Magical power therefore can not be sought for in the mere will as such, but action, that working of the senses which the will employs as a means, in which it reveals itself, must be added, whether the force of this sense-means, as the original magic supposes, depends on its mystical but necessary connection with its corresponding object in a higher sphere (for example, the connection between the metals and the planets), or as in the Church-magic, on an arbitrary decision of God, ordaining that a given means, employed as prescribed by him, shall produce an effect inconceivable by reason. In all employment of magic enter consequently, first, the subjective spiritual factor,--the will (in the language of the Church, faith); secondly, the sensuous means,--the fetich, the amulet, the holy water, the host, the formula of exorcism, the ceremony, etc.; and thirdly, the incomprehensible ("supernatural") power which this means, appropriated by the will (or faith), possesses in the magical act.