“This factor every one must experience for himself. It is a factor of the higher order, and reveals itself only to higher men; but men should strive to induce it in themselves. Philosophy is the exercise of this factor, it is a true self-revelation, the stimulation of the real ego by the ideal ego. It is the foundation of all other revelations; the resolution to philosophise is a challenge to the actual ego, to become conscious of itself, to grow and to become a soul.” Schelling discusses the same phenomenon in his “Philosophical Letters upon Dogmatism and Criticism,” a little known early work, in which occur the following beautiful words: “In all of us there dwells a secret marvellous power of freeing ourselves from the changes of time, of withdrawing to our secret selves away from external things, and of so discovering to ourselves the eternal in us in the form of unchangeability. This presentation of ourselves to ourselves is the most truly personal experience upon which depends everything that we know of the supra-sensual world. This presentation shows us for the first time what real existence is, whilst all else only appears to be. It differs from every presentation of the sense in its perfect freedom, whilst all other presentations are bound, being overweighted by the burden of the object. Still there exists for those who have not this perfect freedom of the inner sense some approach to it, experiences approaching it from which they may gain some faint idea of it.... This intellectual presentation occurs when we cease to be our own object, when, withdrawing into ourselves, the perceiving self merges in the self-perceived. At that moment we annihilate time and duration of time; we are no longer in time, but time, or rather eternity itself, is in us. The external world is no longer an object for us, but is lost in us.” The positivist will perhaps only laugh at the self-deceived deceiver, the philosopher who asserts that he has had such experiences. Well, it is not easy to prevent it. It is also unnecessary. But I am by no means of the opinion that this “factor of a higher order” plays the same part in all men of genius of a mystical identity of subject and object as Schelling describes it.