“That process of the mind’s self-realisation” says Hegel in the close of his _Phenomenology_, “exhibits a lingering movement and succession of minds, a gallery of images, each of which, equipped with the complete wealth of mind, only seems to linger because the Self has to penetrate and to digest this wealth of its Substance. As its perfection consists in coming completely to _know_ what it _is_ (its substance), this knowledge is its self-involution in which it deserts its outward existence and surrenders its shape to recollection. Thus self-involved, it is sunk in the night of its self-consciousness: but in that night its vanished being is preserved, and that being, thus in idea preserved,—old, but now new-born of the spirit,—is the new sphere of being, a new world, a new phase of mind. In this new phase it has again to begin afresh and from the beginning, and again nurture itself to maturity from its own resources, as if for it all that preceded were lost, and it had learned nothing from the experience of the earlier minds. Yet is that recollection a preservation of experience: it is the quintessence, and in fact a higher form, of the substance. If therefore this new mind appears only to count on its own resources, and to start quite fresh and blank, it is at the same time on a higher grade that it starts. The intellectual and spiritual realm, which is thus constructed in actuality, forms a succession in time, where one mind relieved another of its watch, and each took over the kingdom of the world from the preceding. The purpose of that succession is to reveal the depth, and that depth is the absolute comprehension of mind: this revelation is therefore to uplift its depth, to spread it out in breadth, so negativing this self-involved Ego, wherein it is self-dispossessed or reduced to substance. But it is also its time: the course of time shows this dispossession itself dispossessed, and thus in its extension it is no less in its depth, the self. The way to that goal,—absolute self-certainty—or the mind knowing itself as mind—is the inwardising of the minds, as they severally are in themselves, and as they accomplish the organisation of their realm. Their conservation,—regarded on the side of its free and apparently contingent succession of fact—is history: on the side of their comprehended organisation, again, it is the science of mental phenomenology: the two together, comprehended history, form at once the recollection and the grave-yard of the absolute Mind, the actuality, truth, and certitude of his throne, apart from which he were lifeless and alone.”