But time is the most universal form of all objects of the knowledge which is subject to the will, and the prototype of its other forms. Knowledge now, as a rule, remains always subordinate to the service of the will, as indeed it originated for this service, and grew, so to speak, to the will, as the head to the body. In the case of the brutes this subjection of knowledge to the will can never be abolished. In the case of men it can be abolished only in exceptional cases, which we shall presently consider more closely. This distinction between man and brute is outwardly expressed by the difference of the relation of the head to the body. In the case of the lower brutes both are deformed: in all brutes the head is directed towards the earth, where the objects of its will lie; even in the higher species the head and the body are still far more one than in the case of man, whose head seems freely set upon his body, as if only carried by and not serving it. This human excellence is exhibited in the highest degree by the Apollo of Belvedere; the head of the god of the Muses, with eyes fixed on the far distance, stands so freely on his shoulders that it seems wholly delivered from the body, and no more subject to its cares. § 34. The transition which we have referred to as possible, but yet to be regarded as only exceptional, from the common knowledge of particular things to the knowledge of the Idea, takes place suddenly; for knowledge breaks free from the service of the will, by the subject ceasing to be merely individual, and thus becoming the pure will-less subject of knowledge, which no longer traces relations in accordance with the principle of sufficient reason, but rests in fixed contemplation of the object presented to it, out of its connection with all others, and rises into it. A full explanation is necessary to make this clear, and the reader must suspend his surprise for a while, till he has grasped the whole thought expressed in this work, and then it will vanish of itself.