reply, there be some cause of overpowering strength which quite
obliterates all impressions--as e.g. the dissolution of the body--the
absence of remembrance does necessarily prove the absence of previous
consciousness. And, moreover, in the present case the absence of
consciousness does not only follow from absence of remembrance; it is
also proved by the thought presenting itself to the person risen from
sleep, 'For so long a time I was not conscious of anything.'--Nor may it
be said that even if there was consciousness, absence of remembrance
would necessarily follow from the absence (during deep sleep) of the
distinction of objects, and from the extinction of the consciousness of
the 'I'; for the non-consciousness of some one thing, and the absence of
some one thing cannot be the cause of the non-remembrance of some other
thing, of which there had been consciousness. And that in the states in
question the consciousness of the 'I' does persist, will moreover be
shown further on.

But, our opponent urges, have you not said yourself that even in deep
sleep and similar states there is consciousness marked by difference?--
True, we have said so. But that consciousness is consciousness of the
Self, and that this is affected by difference will be proved further on.
At present we are only interested in denying the existence of your pure
consciousness, devoid of all objects and without a substrate. Nor can we
admit that your pure consciousness could constitute what we call the
consciousness of the Self; for we shall prove that the latter has a
substrate.

It thus cannot be maintained that the antecedent non-existence of
consciousness does not admit of being proved, because consciousness
itself does not prove it. And as we have shown that consciousness itself
may be an object of consciousness, we have thereby disproved the alleged