self-comprehension, comprehends itself not in a “merely” nor in limits, nor in the finite as such. It has nothing to do with this, for it comprehends itself within itself alone, in its infinitude. If it be said of Philosophy that it makes reality the subject of its knowledge, the principal point is that the reality should not be one outside of that of which it is the reality. For example, if from the real content of a book, I abstract the binding, paper, ink, language, the many thousand letters that are contained in it, the simple universal content as reality, is not outside of the book. Similarly law is not outside of the individual, but it constitutes the true Being of the individual. The reality of my Mind is thus in my Mind itself and not outside of it; it is my real Being, my own substance, without which I am without existence. This reality is, so to speak, the combustible material which may be kindled and lit up by the universal reality as such as objective; and only so far as this phosphorus is in men, is comprehension, the kindling and lighting up, possible. Feeling, anticipation, knowledge of God, are only thus in men; without such, the divine Mind would not be the in and for itself Universal. Reality is itself a real content and not the destitute of content and undetermined; yet, as the book has other content besides, there is in the individual mind also a great amount of other matter which belongs only to the manifestation of this reality, and the individual surrounded with what is external, must be separated from this existence. Since reality is itself Spirit and not an abstraction, “God is not a God for the dead but for the living,” and indeed for living spirits. The great Creator was alone And experienced desire, Therefore He created Spirits, Holy mirrors of His holiness. The noblest Being He found no equal; From out the bowl of all the spiritual world, There sparkled up to Him infinitude.