sciousness when enlightened and expanded is identical with philosophy. And what is consciousness enlightened and expanded? It is, as we have already seen, an act of practical antagonism put forth against the modifications of the whole natural man: and what then is philosophy but an act of practical antagonism put forth against the modifications of the whole natural man? But further, what is this act of antagonism, when it, too, is enlightened and explained? What is it but an act of freedom—an act of resistance, by which we free ourselves from the causal bondage of nature—from all the natural laws and conditions under which we were born; and what then is philosophy but an act of the highest, the most essential, and the most practical freedom? But further, what is this act of freedom when it also is cleared up and explained? It turns out to be Human Will; for the refusal to submit to the modifications of the whole natural man must be grounded on a law opposed to the law under which these modifications develop themselves, namely, the causal law, and this opposing law is the law called human will: and what then is philosophy but pure and indomitable will? or, in other words, the most practical of all conceivable acts, inasmuch as will is the absolute source and fountainhead of all real activity. And, finally, let us ask again, what is this act of antagonism against the natural states of humanity? what is this act in which we sacrifice our sensations, passions, and desires, that is, our false selves, upon the shrine of our true selves?
