This fact that the subject and object are often identical in the searching eye of human reason, and _always_ so under the eye of Universal Genius, is of too vast scope and too vital importance to be passed with a mere allusion. It seems amazing that a truth which, the instant it is stated, solves a thousand difficulties which philosophy has raised, should never yet have been affirmed by any of the great spiritual-eyed thinkers, and that it should have found utterance, only to be denied, by the pen of the Limitists. A word of personal reminiscence may be allowed here. The writer came to see this truth during a process of thought, having for its object the solution of the problem, How can the infinite Person be self-comprehending, and still infinite? While considering this, and without ever having received a hint from any source that the possibility of such a problem had dawned on a human mind before, there blazed upon him suddenly, like a heaven full of light, this, which appeared the incomparably profounder question: How can any soul, not God only, but any soul, be a self-examiner? Why don't the Limitists entertain and explain this? It was only years after that he met the negative statement in Herbert Spencer's book. The difficulty is, that the Limitists have represented to their minds the mode of the seeing of the Reason, by a sensuous image, as the eye; and because the eye cannot see itself, have concluded that the Reason cannot see itself. It is always dangerous to argue from an illustration; and, in this instance, it has been fatal. If man was only an animal nature, and so only a _receiver_ of impressions, with a capacity to generalize from the impressions received, the doctrine of the Limitists would be true. But once establish that man is also a spiritual _person_, with a reason, which sees truth by immediate intuition, and their whole teaching becomes worthless. The Reason is not receptivity merely, or mainly; it is originator. In its own light it gives to itself _a priori_ truth, and itself as seeing that truth; and so the subject and object are identical. This is one of the differentiating qualities of the spiritual person. Our position may be more accurately stated and more amply illustrated and sustained as follows: _Sometimes, in the created spiritual person, and always in the self-existent, the absolute and infinite spiritual Person, the subject and object are_ IDENTICAL.