On the other hand, many philosophical thinkers have somewhat erroneously indicated the intrinsic certainty of philosophical thought by the name and under the form of an intellectual intuition, and thereby given occasion to manifold misconceptions. But if in all the fullness of the conception already advanced of the eternal truth, and of Him who is its sum and source, we were really able to be sentinent of and to feel the divine life--to hear and audibly to perceive the eternal Word and actually to see the holy Light, such a spiritual intuition of God’s glory and majesty would be far more appropriate for the future than for the present world. And even though we may and can admit it to be conceivable, as given from above, still a communication of it would be impossible, and, consequently, could not be available for the ordinary purpose of giving a philosophical foundation to any human system. Under this form, then, of a so-called intellectual intuition, if it be really such, and not rather a mere form of abstract thought under another and an assumed name, speculative science would consequently assume the character of a questionable vision, and a possible mental delusion. For a full internal satisfaction and certainty--so far at least as these are attainable by man--even in the case that they are the sign and the proof that this intuition, or perception of the divine light actually took place, can only be furnished by that quality of consequence already described as belonging to every thought and cognition which is founded in God. And to this character of consequence or consistency, the condition of agreement with every other idea or revelation already acknowledged to be divine, belongs naturally as the irrefragable law of judgment and of life. That full and correct conception of eternal truth which has been developed by us in the ninth Lecture as the living _idea_ of the Supreme Being is unquestionably the fundamental speculative notion and the internal spiritual basis on which every other higher science, that has any pretensions to the qualities of permanence and consequence which belong to right-thinking and to immutable truth, is subsequently raised, or, in other words, it is the source from which it abidingly flows. In the three subsequent Lectures, however, the subject has been mostly scientific, speculative, and metaphysical, though throughout accompanied with historical illustrations drawn from the development of the human mind. And here, accordingly, a reference to the science or discipline of logic is every where supposed.