Through the understanding of my inner sense, there is thus disclosed to me the nature of the relation that obtains between the content of this sense and the things of the external world. Fichte would say that without the understanding of this sense, the world falls apart for me into two halves: into things outside of me, and into pictures of these things within me. The two halves become united when the inner self understands itself and consequently recognises clearly what sort of illumination it throws upon things in the cognitive process. And Fichte could also venture to say that this inner sense sees only Spirit. For it perceives how the Spirit enlightens the sense-world by making it part and parcel of the spiritual world. The inner sense causes the outer sense-world to arise within itself as a spiritual being on a higher level. An external object is completely known when there is no part of it which has not thus undergone a spiritual re-birth. Thus every external object fits itself into a spiritual content, which, when it has been grasped by the inner sense, shares the destiny of self-knowledge. The spiritual content, which belongs to an object through its illumination from within, merges itself wholly, like the very self, into the world of ideas, leaving no remainder behind. These developments contain nothing which is susceptible or even in need of logical proof. They are nothing but the results of inner experience. Whoever calls into question this content, shows only that he is lacking in this inner experience. It is impossible to dispute with him; as little could one discuss colour with a blind man. It must not, however, be contended that this inner experience is made possible only through the special endowment of a few chosen people. It is a common property. Every one can enter upon the path to this experience who does not of his own will shut himself against it. This closing up of oneself against it, is, however, common enough. And in dealing with objections raised in this direction, one always has the feeling that it is not so much a matter of people being unable to attain this inner experience, as of their having hopelessly blocked the entrance to it with all kinds of logical spiders’ webs. It is almost as if some one looking through a telescope and discovering a new planet should yet deny its existence because his calculations have shown that there can be no planet in that position.