We find ourselves, motionless or moving, surrounded by earth and air and space. Impressions flow past us and flow through us. We ourselves seem at the same time able to move from point to point in this apparently real universe and able to remain, as invisible observers, outside all the phenomena of time and space. As the ultimate invisible spectator of the whole panorama, or, in the logical phrase, as the "a priori unity of apperception" our consciousness cannot be visualized in any concrete image. But as the empirical personal self, able to move about within the circle of the objective universe, the soul is able to visualize itself pictorially and imaginatively, although not rationally or logically. These two revelations of the situation are simultaneously disclosed; and although the first-named of them--the "a priori unity of apperception"--might seem to claim, on the strength of this "a priori" a precedence over the second, it has no real right to make such a claim. The truth of the situation is indeed the reverse of this; and upon this truth, more than upon anything else, our whole method of enquiry depends. For the fact that we are unable to think of our integral personal self _as actually_ being this "a priori" consciousness, and are not only able but are bound to think of our integral personal self as _actually being_ this individual "soul" within time and space, we are driven to the conclusion that this "a priori" observer outside time and space is nothing more than an inevitable trick or law or aspect or play of our isolated logical reason. Our logical reason is itself only one attribute of our real concrete self, the self which exists within time and space; and therefore we reach the conclusion that this "a priori unity," which seems outside time and space, is nothing but a necessary inevitable abstraction from the concrete reality of our personal self which is within time and space. There is no need to be startled at the apparent paradox of this, as though the lesser were including the larger or the part the whole, because when space and time are eliminated there can be no longer any large or small or whole or part. All are equal there because all are equally nothing there. This "a priori" unity of consciousness, outside time and space, is only real in so far as it represents the inevitable manner in which reason has to work when it works in isolation, and therefore compared with the reality of the personal self, within time and space, it is unreal. And it is obvious that an unreal thing cannot be larger than a real thing; nor can an unreal thing be a whole of which a real thing is a part.