Authentic-Existent- and this Existent does not perish in one asleep
or, to take the particular case presented to us, in the man out of his
mind: the Act of this Existent is continuous within him; and is a
sleepless activity: the Sage, therefore, even unconscious, is still
the Sage in Act.

    This activity is screened not from the man entire but merely
from one part of him: we have here a parallel to what happens in the
activity of the physical or vegetative life in us which is not made
known by the sensitive faculty to the rest of the man: if our physical
life really constituted the "We," its Act would be our Act: but, in
the fact, this physical life is not the "We"; the "We" is the activity
of the Intellectual-Principle so that when the Intellective is in
Act we are in Act.

    10. Perhaps the reason this continuous activity remains
unperceived is that it has no touch whatever with things of sense.
No doubt action upon material things, or action dictated by them, must
proceed through the sensitive faculty which exists for that use: but
why should there not be an immediate activity of the
Intellectual-Principle and of the soul that attends it, the soul
that antedates sensation or any perception? For, if Intellection and
Authentic-Existence are identical, this "Earlier-than-perception" must
be a thing having Act.

    Let us explain the conditions under which we become conscious of
this Intellective-Act.

    When the Intellect is in upward orientation that [lower part of
it] which contains [or, corresponds to] the life of the Soul, is, so
to speak, flung down again and becomes like the reflection resting
on the smooth and shining surface of a mirror; in this illustration,
when the mirror is in place the image appears but, though the mirror
be absent or out of gear, all that would have acted and produced an
image still exists; so in the case of the Soul; when there is peace in
that within us which is capable of reflecting the images of the
Rational and Intellectual-Principles these images appear. Then, side
by side with the primal knowledge of the activity of the Rational
and the Intellectual-Principles, we have also as it were a
sense-perception of their operation.

    When, on the contrary, the mirror within is shattered through some
disturbance of the harmony of the body, Reason and the
Intellectual-Principle act unpictured: Intellection is unattended by
imagination.

    In sum we may safely gather that while the Intellective-Act may be
attended by the Imaging Principle, it is not to be confounded with it.

    And even in our conscious life we can point to many noble
activities, of mind and of hand alike, which at the time in no way
compel our consciousness. A reader will often be quite unconscious
when he is most intent: in a feat of courage there can be no sense
either of the brave action or of the fact that all that is done
conforms to the rules of courage. And so in cases beyond number.

    So that it would even seem that consciousness tends to blunt the
activities upon which it is exercised, and that in the degree in which
these pass unobserved they are purer and have more effect, more
vitality, and that, consequently, the Sage arrived at this state has
the truer fulness of life, life not spilled out in sensation but
gathered closely within itself.

    11. We shall perhaps be told that in such a state the man is no
longer alive: we answer that these people show themselves equally
unable to understand his inner life and his happiness.

    If this does not satisfy them, we must ask them to keep in mind
a living Sage and, under these terms, to enquire whether the man is in
happiness: they must not whittle away his life and then ask whether he
has the happy life; they must not take away man and then look for
the happiness of a man: once they allow that the Sage lives within,
they must not seek him among the outer activities, still less look
to the outer world for the object of his desires. To consider the
outer world to be a field to his desire, to fancy the Sage desiring
any good external, would be to deny Substantial-Existence to
happiness; for the Sage would like to see all men prosperous and no
evil befalling anyone; but though it prove otherwise, he is still
content.

    If it be admitted that such a desire would be against reason,
since evil cannot cease to be, there is no escape from agreeing with
us that the Sage's will is set always and only inward.

    12. The pleasure demanded for the life cannot be in the enjoyments
of the licentious or in any gratifications of the body- there is no
place for these, and they stifle happiness- nor in any violent
emotions- what could so move the Sage?- it can be only such pleasure
as there must be where Good is, pleasure that does not rise from
movement and is not a thing of process, for all that is good is
immediately present to the Sage and the Sage is present to himself:
his pleasure, his contentment, stands, immovable.

    Thus he is ever cheerful, the order of his life ever untroubled:
his state is fixedly happy and nothing whatever of all that is known
as evil can set it awry- given only that he is and remains a Sage.

    If anyone seeks for some other kind of pleasure in the life of the
Sage, it is not the life of the Sage he is looking for.