doubt my being; I, the thought, the doubt within me, I exist, even if all around me disappear in illusion and shadow.' Begin with doubt and you can stop at no arbitrary resting-place. Why doubt only the higher spiritual things? Has the physical world greater certainty because it is apparent to the senses? Are the deceptions of our senses more numerous than the illusions of our hearts and imaginations? Can you not imagine yourself a purely spiritual being. Can you not lay aside as prejudice all that hitherto appeared certainty, for example, the existence of your body? If not, you will strive in vain after incontrovertible truth. Can you do it, however. Then, if you have penetrated the central point of your self-consciousness, then forward! Open your eyes; let everything come before them that was hitherto confined to your thoughts; let nothing remain unexamined. You have a measure of the truth and existence of everything: what seems to you as incontrovertible as your knowledge of your own self, that alone is truth."
"I understand you," said Meyer. "You arrive at the fundamental axiom of the ancients, 'Man is the measure of all things.' The inner man as well as the outer man is a foot-rule, as we place the figures of men in pictures to show dimensions by contrast. Man is the ideal, universally accepted yard measure for the world."
"But if any spoke with further skepticism," inter-