All other sciences have for their object limited parts, relative matters, while the science of the mind treats of all things, of the infinite. This is a point to which I refer frequently because it tends to make my lessons obscure. I am lecturing on the science of the intellect, but I speak of all things, of the universe, because I am obliged to demonstrate, not the relation of the mind to shoemaking or astronomy, but its general interrelations. I have to make plain its general conduct, and this leads necessarily to the all-embracing generality, to the absolute. We wish to learn the art of thinking, not on this or that subject, but the art of general world thought. The intellect is a special part, the same as every other scientific or practical object. But it is that part which is not satisfied with piece work, which knows that it itself and all special things are attributes or predicates of the absolute subject, that it itself and all things are universally interrelated. The human mind is sometimes called self-consciousness. But this name is too limited for such an unlimited thing, for the pathfinder of the infinite, for your, my, and every other consciousness of the world and of existence in general. For centuries the question has been discussed whether there are innate ideas hidden in the intellect or whether it may be likened to a blank paper which experience impregnates with knowledge. This is the question after the origin and source of understanding. Whence comes reason, where do we get our ideas, judgments, conclusions? By the help of brown-study from the interior of our brain, from revelation, or from experience? It seems to me that you will quickly decide this matter when I ask you to consider that everything we experience, together with the intellect going through experiences, is a revelation of the absolute. Everything we know is experience. We may consider the mind as a sheet of blank paper, but in order that it may receive writing on its surface this internal paper is as necessary as the external world which produces the hand, the pen and the ink for this process of writing. In other words, all experience originates from the world organism. Not knowledge, but consciousness, world consciousness, is innate in the intellect. It has not the consciousness of this or that in itself, but it knows of itself the general, the existence as such, the absolute.