It is difficult to explain this next self element that has to be removed from the block of cubes; it requires a little careful preparation, in fact our language hardly affords us the means. But it is possible to approach indirectly, and to detect the self-element by means of an analogy. If we suspect there be some condition affecting ourselves which make us perceive things not as they are, but falsely, then it is possible to test the matter by making the supposition of other beings subject to certain conditions, and then examining what the effect on their experience would be of these conditions. Thus if we make up the appearances which would present themselves to a being subject to a limitation or condition, we shall find that this limitation or condition, when unrecognized by him, presents itself as a general law of his outward world, or as properties and qualities of the objects external to him. He will, moreover, find certain operations possible, others impossible, and the boundary line between the possible and impossible will depend quite as much on the conditions under which he is as on the nature of the operations. And if we find that in our experience of the outward world there are analogous properties and qualities of matter, analogous possibilities and impossibilities, then it will show to us that we in our turn are under analogous limitations, and that what we perceive as the external world is both the external world and our own conditions. And the task before us will be to separate the two. Now the problem we take up here is this--to separate the self elements from the true fact. To separate them not merely as an outward theory and intelligent apprehension, but to separate them in the consciousness itself, so that our power of perception is raised to a higher level. We find out that we are under limitations. Our next step is to so familiarize ourselves with the real aspect of things, that we perceive like beings not under our limitations. Or more truly, we find that inward soul which itself not subject to these limitations, is awakened to its own natural action, when the verdicts conveyed to it through the senses are purged of the self elements introduced by the senses. Everything depends on this--Is there a native and spontaneous power of apprehension, which springs into activity when we take the trouble to present to it a view from which the self elements are eliminated? About this every one must judge for himself. But the process whereby this inner vision is called on is a definite one. And just as a human being placed in natural human relationships finds in himself a spontaneous motive towards the fulfilment of them, discovers in himself a being whose motives transcend the limits of bodily self-regard, so we should expect to find in our minds a power which is ready to apprehend a more absolute order of fact than that which comes through the senses.