It would appear, then, that what we call ourself must have a _dual_ reality, that is, in the mind and in the senses, since neither _alone_ could possibly explain the phenomena of the other; consequently, in the existence of either we have clearly implied the reality of both. And hence must follow the still more important truth, that, in the _conscious presence_ of any _spiritual_ idea, we have the surest proof of a spiritual object; nor is this the less certain, though we perceive not the assimilant. Nay, a spiritual assimilant cannot be perceived, but, to use the words of St. Paul, is "spiritually discerned," that is, by a sense, so to speak, of our own spirit. But to illustrate by example: we could not, for instance, have the ideas of good and evil without their objective realities, nor of right and wrong, in any intelligible form, without the moral law to which they refer,--which law we call the Conscience; nor could we have the idea of a moral law without a moral lawgiver, and, if moral, then intelligent, and, if intelligent, then personal; in a word, we could not now have, as we know we have, the idea of conscience, without an objective, personal God. Such ideas may well be called revelations, since, without any perceived assimilant, we find them equally affirmed with those ideas which relate to the purely physical. But here it may be asked, How are we to distinguish an Idea from a mere _notion_? We answer, By its self-affirmation. For an ideal truth, having its own evidence in itself, can neither be proved nor disproved by any thing out of itself; whatever, then, impresses the mind _as_ truth, _is_ truth until it can be _shown_ to be false; and consequently, in the converse, whatever can be brought into the sphere of the understanding, as a dialectic subject, is not an Idea. It will be observed, however, that we do not say an idea may not be denied; but to deny is not to disprove. Many things are denied in direct contradiction to fact; for the mind can command, and in no measured degree, the power of self-blinding, so that it cannot see what is actually before it. This is a psychological fact, which may be attested by thousands, who can well remember the time when they had once clearly discerned what has now vanished from their minds. Nor does the actual cessation of these primeval forms, or the after presence of their fragmentary, nay, disfigured relics, disprove their reality, or their original integrity, as we could not else call them up in their proper forms at any future time, to the reacknowledging their truth: a _resuscitation_ and result, so to speak, which many have experienced.